iS>

PRINCETON.

N.

J.

*^f.

Library of Dr. A. A. Hodge.

Presented.

Divisio Secti 071...

Number,

THE

EPISTLE TO THE EOMANS,

GKEEK AND ENGLISH,

WITH AN ANALYSIS AND EXEGETICAL GOMMENTART.

BY

SAMUEL

H.

TURNER,

D. D.,

PEOFBSSOR OF BIBLICAL LITEKATIJRE AND INTERPKETATION OF SCEIPTTTEE IN THE TIIEOLOOICAL BE.MINARY OP THE PROTESTANT EPISCOPAL CHITRCH, AND OF THE HEfeREW LANGUAGE AND LITERATURE IN COLUMBIA COLLEGE, NEW YORK, AND AUTHOR OF COMMENTARY ON THE HEBREWS.

REVISED AND CORRECTED.

NEW YORK:
ANSON
D. F.

RANDOLPH,
1859.

683

BROADWAY

Entered according to Act of Congress, In

tlia

vcar 1958,

By

Sajicel H. Tcbsee,

Id the Clerk's Office of the District Court of the United States for the Southern District of New York.

TO THE MEMORY OF

f
IjIlTE

I)C

lligbi

|UlJ.

WMmm

Mlritt,

g. S.,

BLSnOP OF THE PROTESTANT EPISCOPAL CHURCH OP PENNSYLVANIA, AND PEESIDENT OP THE TRUSTEES OF THE GENERAL THEOLOGICAL SEMINARY;

TO AVHOSE EXTENSIVE KNOWLEDGE,

SOUND AND DISCRIMINATING

JUDGMENT,

AND WISE COUNSELS,

OUR CHURCH
IN THIS

COUNTRY

OWES A DEBT OF GRATITUDE WHICH CAN

NEVER BE REPAID
;

WHOSE UNAFFECTED

PIETY,

BENEVOLENCE

AND URBANITY SECURED THE PROFOUND RESPECT OF ALL GOOD MEN

WHOSE DEVOTION TO THE CAUSE OF OUR ZION WAS SHOWN BY

A LONG AND CONSTANT ATTENTION TO HER UNITY AND

prosperity; who, in drawing up a COURSE OF

THEOLOGICAL READING FOR

STUDENTS OF

DIVINITY, PLACED THE SACRED SCRIP-

TURES IN THE MOST PROMINENT

POSITION, AS

THE ONLY

SOLID FOUNDATION

OF DIVINE

TRUTH
TO THAT

CLARUM ET VENERABILE NOMEN,

WHICH MUST EVER LIVE
IN THE

GRATEFUL MEMORY OP
THE INDEBTED

AUTHOR

THE FOLLOWING PAGES,

AS A WELL MEANT ENDEAVOUR TO ELUCIDATE A PORTION OP GOd's MOST

HOLY AVORD, ARE RESPECTFULLY AND AFFECTIONATELY DEDICATED.

Thkolooioal Seminaet, August 1, 1S53.

CONTENTS.
4*-

PAGB

INTRODUCTION,
ANALYSIS,

ix

SECTION
Chap.
I. 1-15.

I.

IHTEODUCTION,

19

SECTION
Chap.
I.

II.

lQ-32.

THE GENERAL SUBJECT OF THE ARGUMENTATIVE PORTION OF THE EPISTLE STATED, WITH A VIEW OP THE MORAL CONDITION OP THE HEATHEN
WORLD,

24

SECTION
Chap.
II.

III.

THE INCONSISTENCY OP JEWS IN THEIR CONDEMNATION OF GENTILES, AND

THEIR FOLLY IN TRUSTING TO EXTERNAL PRIVILEGES,

....

30

SECTION
Chap. III.

IV,

JEWISH OBJECTIONS

MET AND SINFULNESS PROVED.

GENERAL CONCLUSION
43

DRAWN,

SECTION
Chap. IV.

V.
BY
THE
INSTANCE

JUSTIFICATION

BY

FAITH

PROVED

AND

APPLIED

OF

A3RAHAM,

59

SECTION
Chap. V. 1-11.

VI.

THE HAPPY CONSEQUENCES OF A STATE OF JUSTIFICATION,

....

71

viii

CONTENTS.

SECTION
COMPAUISON
OF THE
RESULTS OF ADAM's

VII.
rial

Cbap. V. 12-21.

FALL

WITH TnOSE OF CDRISt's

KEDEMPTION,

76

SECTION
Chap.

VIII.

VL

TDE DOCTRINES OF
FAVOUR,

JUSTIFICATION

AFFORD NO

BY FAITH AND SALVATION BY DIVINE ENCOURAGEMENT TO SIN, BUT RATHER PRESENT

95

TUE STRONGEST MOTIVES TO HOLINESS,

SECTION
Chap. Vir.-VIIL

IX.
17.

THE LAW CAN NEITHER JUSTIFY NOR

IT IS THE GOSPEL TYHICn ALONE CAN MEET, IN THESE RESPECTS, THE WANTS OF MAN's WEAK AND SINFUL CONDITION,

SANCTIFi'.

105

SECTION

X.

Chap. VIII. 18-89.

THE TRIALS OF LIFE AND THE BLESSINGS OF THE GOSPEL BOTH HERE AXD HEREAFTER COMPARED. GOd's PURPOSE TO CONFER ALL THESE BLESSINGS

ON HIS REDEEMED.

CONSEQUENT EXULTATION AND TRIUMPH,

134

SECTION
THEIR
PLACE.

XI.

Chaps. IX. X. XI.

UNBELIEVING JEWS ARE REJECTED AND BELIEVING GENTILES ADMITTED IN

YET THE REJECTION OF THE JEWISH NATION

IRREVOCABLE.

ABSOLUTELY FINAL AND

IS NOT ON THEIR REPENTANCE AND

FAITH THEY SHALL BE RESTORED,

158

SECTION
THi:

XII.
213

Chapi XII.-XVI.

PRACTICAL PART OF THE EPISTLE,

INTEODUCTION.

Paul, a descendant of respectable Hebrew ancestry, (Phil, 5,) was a native of Tarsus in Cilicia, a city celebrated for its cultivation of literature and science, in wliicli respect it lias been placed on a level witli Athens and Alexandria. If, in this position, he had not become thoroughly embued with Greek learning, he
St.
iii.

must, nevertheless, have obtained a sufficient acquaintance with

In early life, the There he pursued his Jemsh studies under the direction of the learned and judicious Gamaliel Acts xxii. 3. Emulous of distinction, he took the palm Gal. in Jewish literature and Pharisaism from all his competitors
it

to give a tone to his intellectual character.

left his

young student
:

native for the holy city.

i.

14.

Sincerely attached to the religion of his nation, zealous for

all

the traditions of the elders, a devotee of his discernment and ardour

could not have resided in the capital, and frequented the temple,
all

the time that the prophet of Nazareth spent in the same places

or their vicinity, without having had his attention

drawn

to the

character of this remarkable personage, to the claims which he

had
and

openly

set up, to

the doctrines which he had promulgated, and to

the extraordinary facts divine authority, facts

to contradict.

by which he had proved

their truth

which his bitterest enemies did not venture

On

strong impression.

such a mind these things must have made a He was well acquainted with the origin and

history of the novel sect,

and knew that

its

principles tended to

overthrow the dominant system of religion.

ousness which

With

that supercili-

marked the distinguished

ecclesiastics of the nation,

he regarded the Nazarenes with unmeasured contempt, and the degraded "people who knew not the law as accursed :" John vii. 49 The impulse which had been given to the faith of Jesus after the
descent of the

Holy

Spirit

only increased his infatuated rage

against the Christians.

INTRODUCTION.
The mental constitution of the Apostle and his religious views and habits were formed, therefore, under the combined influence of Grecian philosophy and that Jewish theology which was characterised by Pharisaic strictness and superstition. Thus was he subjected to a train of discipline which gradually prepared him to enter, by the powerful influence of the animating and enlightening Spirit of God, upon the sphere of action for which divine Providence had long before marked him out Gal. i. 15. It has been supposed by some writers that previously to that persecuting journey to Damascus which resulted in the Apostle's conversion, he had been brought by reflection and experience to feel the inadequacy of Judaism' to meet the wants of man's moral
:

nature.

Olshauseu makes the following representation.

"The

energy and determination of his will made him carry out his principles as a Pharisee to a fanatical extreme against the Christians

and
led

it

was not

till

he had done

this that
life

he

Avas possessed
satisfy,

by

that

deep longing which this system of

him

to perceive "the state

still

and which into which he had fallen."* Neander

could not

also gives a

stronger representation of " internal impressions

made

in opposition to his will"

on

his Pharisaic mind, raising

"

thoughts favourable to the

ceive

new religion, and

producing an inAvard
I

struggle repelled as Satanic suggestions."f

am

unable to per-

any

sufiicient evidence to

support these views.

There

is

no
in

proof that such deep longing or agitating impressions influenced

his

mind

in the

manner

stated

by

these writers.

The account
effect.

the Acts of the Apostles contains no intimation to this

persecuting

spirit,

"breathing out threatenings and slaughter,"

characterises the agent of the

of his miraculous conversion.

Synagogue up to the very moment We have no evidence that any

change took place in his mind favourable to sacred truth until that period, and this change is to be attributed wholly to divine influOlshausen allows that "the miraculous vision, and the ence. startling nature of the announcement that he who was still the raging opposer of the crucified was henceforth to be his messenger
to the Gentiles, are of course to be considered as the decisive causes

of the sudden change in his spiritual state." This is certainly true. But he adds: "At the same time, we cannot doubt, that his sincere striving after righteousness

by the mere works of the law had

by the
Apostles,

GcsDcral Introduction to the Epistles of St Paul, p. 8. t Gosclilclite (ler rflanznnfl!, 4c. History of tlio Planting of the Christian Oliurch

Hamburgh,

1S32, Vol. I. p. 73.

INTKODUCTION.
already, thougli perhaps without his

xj

own

consciousness,

awakened
could

in the depth of his soul the conviction, that his

own strength

not attain to the 'fulfilment of righteousness, and this conviction

brought with

it

the longing after something higher."

A partial

preparation of mind, therefore, for the miraculous call seems to be

presumed and it is consistent with this supposition, that Tholuck on John xii. 28, 29, adduces the instance of St. Paul alone hearing
;

the internal voice, (Acts xxii.

this voice

9,)

in illustration of his theory, that

can only be heard when the mind is in a susceptible The writers above quoted draw an inference spiritual condition.

from what they assume to be the state of mind of the zealous Hebrew, and then state this inference as a fact. Whereas, neither the condition of mind nor the inference therefrom can be proved to have existed, although it may be granted, that it would have been very reasonable to have felt the one and deduced the other. This state of mind, which they regard as preceding the miraculous call of the Apostle, ought to be placed immediately after it and was
;

probably effective during his state of blindness preceding the visit

of Ananias.

The

origin ot the church at

Eome

is

a point involved in great

obscurity,

owing

to

the want of very early and definite data.

Certain statements contained in some of the early fathers* have been thought to prove that the Apostles Peter and Paul or one of

them planted Christianity in the imperial capital. But they merely show that the Christian body was established and settled in that This may be entirely true, even if it had city by their exertions.
been formed there long before the time of their visit. When St. Paul wrote his Epistle the Eoman church was in a very flourishing condition, and had excited general attention, (i. 8 ;) which shows that it must have been founded a considerable time before. The language of the leading Jews at Eome with whom he had an inter-

view three days

after his arrival there,

(Acts xxviii. 22,) has been

alleged to prove, that they either were or affected to be unac-

quainted with the existence of a Christian community in that city. But such an inference is unfounded. They merely request to hear the visitor's sentiments, remarking that the JSTazarene "sect was

everywhere spoken against." It is very conceivable, too, that so populous a city as Eome may have contained very many Christians, although they may have excited but little attention among Jews,
*See
Lib.
ii.

Irenffius,

Adv. Hser. Lib.

iii. 1, vi.

iii.

Cap.

1,

199, Edit.

Grabe, Oxon. 1702; Eusobius, Hist. Ecclos.

Cap. 14, 15, 25,

14.

XU

INTKODUCTION.

some of whom were prejudiced and others indifferent; and indeed, that these may have thought it expedient, in their interview with The idea of St. Paul, to conceal what knowledge they possoBsed, parties, Christians chiefly of consisting of two the Koman churcli law, and converts adhered the Gentile Jewish extraction who to who wore free from any such attachment, has been very prevalent. It has even been supposed that the two parties were in a state of direct opposition and the theory has been advanced that St. Peter was regarded as the head of one and St. Paul of the other, and thus the discrepancies respecting the early episcopal Roman See Cave's succession have been attempted to be reconciled. Life of St, Clemens, Bisho]) of Rome, Sect. 4, pp. 188-190, Philadel;

phia, 1810.

If such views were well founded, the Christian com-

munity
theory

at

Rome must

indeed have made

itself

very different manner from that stated by the Apostle.

is

known, but in a But the

not sustained by sufficient evidence.

Certain parts of the

Epistle evince the existence of differences of opinion

in matters indifferent, but not of

open

collision

and practice between the parties,

a result which the wise directions of the author are well adapted

and were doubtless intended to prevent. It is very probable that those Hellenistic Jews from Rome who witnessed the effects of the miraculous effusion of the Iloly Spirit on the day of Pentecost, (Acts ii. 10,) obtained some acquaintance with the Gospel, and perhaps were converted to it, before they left Jerusalem, and that, on their return, they informed their brethren of " the wonderful works of God" which they had seen, and announced to them the glad Either these or some other very early contidings of salvation. verts must have originally planted the church of Rome. The little community thus formed appears to have grown rapidly. In the time of the emperor Claudius, the Jews were exiled
from Rome.
Suetonius, in his Life of Claudius, Cap. xxv., states

Jews had been engaged in a tumult, imHence it is not improbable, that either a real attcm])t of some imperfectly converted Jews to raise an insurrection, or a calumnious charge of this nature, had given occasion to
as the cause, that the

pulsore Chresto.

the edict of banishment.

It is

reasonable to think that

many

Christians were confounded with the

Jews and shared

their exile;

and thus we find Aquila and Priscilla in Corinth, whither they had arrived from Rome, and where they became known to St. Their acquaintance with him must Paul: Acts xviii, 2, 3, 26, as Aquila remained a coninto intimacy, a close ripened have

INTKODUCTION.
siderable time with liim at Corintli

XUl

and Epliesus, and they both

easy to perceive that thus

followed the same occupation.

the Apostle might

It is

of

Eoman

Christians,

state of their

become familiar witTi a considerable number and that gradually his knowledge of the church and the interest which he felt in its welfare

would haA'e greatly increased. That the Roman church contained very many Jewish converts This was the case with most of is in itself altogether probable. the early churches, and the general scope of the Epistle refers to a Jewish doctrinal element as influential, against which the Apostle found it necessary to guard his readers, and to which Still it would seem Gentile converts would have been exposed. Eome must Christians have been of of the at large moiety that a seems to only supposition which This is the Gentile extraction. The writer harmonize with certain declarations in the Epistle. refers to his commission to make known the Gospel among " all the Gentiles," and adds, " among whom are ye also the called of
Jesus Christ
:"
i.

5, 6.

He

speaks of those at

Rome

to

whom

he

is " ready to preach the Gospel," as a portion of the Gentiles So also in xi. 13, " I speak to you Gentiles ;" and in vs. 13-15.

XV. 16, he represents himself as a priest of Jesus Christ " offering up the Gentiles," and this in close connection with the boldness

That the word he had used in addressing the Roman Christians. which he emploj^s cannot be understood in the general sense of people so as to comprehend the Jews, is evident from the manner in which the Apostle employs it to mark the distinction between them and the Gentiles. Comp. ii. 14, 24, iii. 29, ix. 24,
80, xi. 13, 25, XV. 9-12, 16, 18, 27, xvi. 4, 26.

The

Christian

converts.

body at Rome Each had doubtless

consisted then of both classes of

its

own

habits of thinking

and

feeling in reference to the general topics of Christianity, and un-

questionably differences of views and practices prevailed

among

must have been the case in a greater or But there is no less degree in every Christian community. sufficient reason to think that the Epistle was composed in order

them

to

some

extent, as

to reconcile such diversity of views or to conciliate the differing

parties.

Neither internal nor external evidence sufficiently clear

and decisive can be adduced to sustain this theory, which at some periods and with not a few commentators has been the prevailing one. As the Apostle had become greatly interested in the prosperity of the Christians at Rome, and an opportunity of preaching

XIV

INTRODUCTION.
;

the Gospel there had never been afforded hira

occasion })resented

he embraces the

by the intended visit of Phebe, to give them in writiii<5 a general view of its most important doctrines, namely, those of redemption by Christ, of justification through faith, of sanctification by the Holy Spirit, and of its design to promote the
salvation of
into
all
;

men.

The

Epistle

may be
in the

conveniently divided
first

two

parts

the doctrinal, comprehending the

eleven

chapters,

and the hortatory, contained

remaining

five.

The

leading topics of the former portion are justification

by

faith in

opposition to works cither moral or ceremonial, and the compre-

hensiveness of the Christian scheme of salvation, which extends

its

blessings indiscriminately to all

mankind.

Other most import-

ant matters are interwoven with the development and discussion

of these two fundamental

and leading

principles, of

which the

author, notwithstanding the diversified character of his instructions,

never loses
sections, it

sight.

As

the ensuing

work

contains a somcAvhat

minute Analysis of
this Introduction.
It is

whole portion, divided into separate would be superfluous to enter into any particulars in
this

of the Epistle to the

troverted.

unnecessary to say anything in defence of the genuineness Romans, which has scarcely ever been conIt appears to

have been known by Clement of Eome and the venerable Polyearp, both of whom quote from it. The former in his Epistle to the Corinthians, chap. 35, cites the words of i. 30, 32 " For they that do these things are odious to God and not only they that do them, but also all such as approve of
:

those that do them."

The

latter in his Epistle to the Philippians,

from xii. 17, "Providing what is good both in the sight of God and man." Although the inscri]jtion appended to the Epistle is not a genuine portion of it, the statements which it contains are never" "Written to the Romans from Corinthus, and sent theless correct. by Phebe servant of the church at Cenclirea." comparison of various texts shows that the letter was written at the time of St. Paul's " three months' " residence in Greece which is mentioned in Acts XX. 3. Comp. 1 Cor. xvi. 1-4, where he speaks of his intention to send a collection to Jerusalem and perhaps to go himself, with Rom. xv. 25, where, after having nearly finished his letter, he mentions the same design of going to Jerusalem. Compare also 1 Cor. xvi. 10 with Rom. xvi. 3, from which it seems that Aquila and Priscilla had left Corinth and gone to Rome. comchap.
6,

extracts

INTRODUCTION.
parison of Acts xix. 21 with

XV

Kom. xv.

28,
at

of visiting

Eome

after

haying been

Jerusalem.

shows the same purpose In xvi. 23,

i.

Gains with Avhom the Apostle was staying sends his salutations
to the

Eoman

Christians.

But from

1 Cor.

14

it

appears that

Gains was a resident of Corinth. So also was Erastus, same verse is mentioned as " chamberlain of the city

who
:"

in the

Comp. 2

letter,

Phebe, who most probably was the bearer of the was an assistant, and perhaps a deaconess of " the church at There can hardly be a doubt, therefore, Cenchrea :" Kom. xvi. 1.

Tim.

iv. 20.

that the inscription

is

entirely correct.

To determine

the precise

time of the composition would require a settlement of the chro-

nology of
difficulty,

St.

Paul's life;

and

this

involves several points of

certain.

the data of which are

critics

by no means
A. D.

The periods

adopted by different

vary from

52 to 59.

In preparing the following Analysis and Commentary, my chief object has been to present the reader with the interpretation which, on careful investigation, appeared to convey the author's meaning. I have availed myself of such assistance as was within

my

reach, although I did not think

it

necessary to examine in

detail

several
press.

comparatively late

productions

of the

prolific

German

Wherever

it

was

possible, I

have endeavoured to
places,
it

substantiate the views given,

by

Scriptural analogy in addition to

legitimate usage of language.

In employing parallel
difficulty.

has also been

referred to

my

object collaterally to throw light

when they involved any

on the texts That the results

arrived at will be generally satisfactory

hoped

for than expected, as the topics

consideration in

is perhaps rather to be which must come under such an exegetical work comprehend several

much

controverted points of theology.

it

I can say conscientiously,

however, that
effort to

has been

be guided by a love of truth

the Apostle.

of this principle,

and most earnest and under the influence I have laboured to ascertain and express the
sincere prayer
;

my

mind of

As

in

my

previous volume on the Hebrews, I have employed

the Greek text of Hahn, with a few changes in the punctuation.

The work of Koppe, which is occasionally referred to, to which added some notes and Excursus, is contained in the 4th volume of his Novum Testamentum Graece, perpetua adnotatione illustratum, Gottingae, 1806 the Edition of Stuart's Commentary

A mm on

is

the second, Andover,

I

1835;

Hodge's, that of Philadelphia,

1835.

have availed myself of the translation of Olshausen's

XVi

INTHODUCTION.
in

Commentary contained

the 13th volume of Clark's Foreign

Theolo<rical Library, Edinburgh, 1849.

The

p]nglish translation of
edition,

Tholuck having been made from his early

his

have used
valuable

Gorman

Avork, published at Ilalle in 1842, entitled

is

Kommentar

zuni Bi-icfe Pauli an die Rocraer, which

j)roduction than the former.

much more

If Mr. Robert

Haldane had not

adhered to the English translation of an edition long ago superseded, he might have spared both himself and his readers not a few of the censures which he so freely bestows on the able German scholar, whose subsequent investigations led him to omit many of

the statements objected

to.

The strong
itself in

theological bias of the

Scotch polemical writer shows

expositions,

many

of his doctrinal

His " Expoand influences his exegctical inquiries. sition of the Romans " was published, from the fifth Edinburgh Edition, by Carter, New York, in 1847, and contains 746 pages. The Hermeneutica Sacra Novi Testamenti of ^forus. in two volumes, Leipsic, 1802, to which I have once or twice referred, is a work of great value for the Biblical student. He must, however, be on his guard against the neological tendencies of Eichstaedt, his annotator and editor.

ANALYSIS
EPISTLE TO THE ROMANS

SECTION
Chap.
I.

I.

1-15.

INTRODUCTION.

The

author announces himself as an Apostle of the promised Messiah,

glorified
:

who, although descended from David, was God's

condition, which

Son

in his exalted

commenced with his resurrection 1-5. He salutes all the members of the Church of Rome, which was celebrated for its primitive faith, and expresses his earnest wish to visit them for mutual benefit,
although as yet he had not been able to accomplish his purpose
:

6-13.
his

deep sense of the divine favours which he had received prompts

all

ardent desire to benefit

men, and

to proclaim the
its

Gospel even

at

Rome,

notwithstanding the probability of

persecution
:

rejection

by many, and

also of his

14, 15.

SECTION
Chap.
I.

II.

16-32.

THE GENERAL SUBJECT OP THE ARGUMENTATIVE PORTION OF THE EPISTLE, WITH A STATEMENT OF THE MORAL DELINQUENCIES AND TRANSGRESSIONS OF THE HEATHEN WORLD.

As
all

a reason for glorying in the Gospel,

it is

stated to

be divinely

efficacious

to salvation, the condition being faith, and the benefit being intended for

who comply
is
:

therewith.

It

contains God's scheme of justification,

faith,

which

wholly of a living and growing

and reveals

his anger against

sm 16-18. Even made the being and

the works of creation have, from the very beginning,

attributes of

God

sufiiciently

known

to

become a

rule

ANALYSIS OF THE
to

men

with reason and conscience.

But the Heathen disregarded

this

source of religious knowledge, and dishonoured God, falling into gross

idolatry, in

consequence of which they were abandoned

by

God, and
of

allowed to perpetrate the most abominable immoralities.

A description

Heathen

wickedness cloaca the Section,

and with

it

the evidence that the

(ientiles could

advance no claim to

justification

on the ground of moral

obedience

19-32.

SECTION
Chap.
II.

III

THE INCONSISTENCY OF JEWS IN THEIR CONDEMNATION OF GENTILES, AND THEIR FOLLY IN TRUSTING TO EXTERNAL PRIVILEGES.

The Apostle
practising the
Gentiles.

here censures the Jews for their wicked inconsistency, in

same
tells

vices for which they unscrupulously

condemned

the

He

them

that God's

judgment

is

irrespective of persons,

and governed by principles of equity.

merited punishment hereafter, when
alike
all,

Consequently they cannot escape

both Jews and Gentiles,
:

shall

bo

rewarded according

to their respective characters

111.

The pun

ishment of those who, without the advantage of a direct revelation, have

nevertheless subjected themselves to the divine wrath, shall be proportionate to the degree of their religious knowledge, while that of

awarded according acceptable to God,

it

to their superior religious advantages.

it is

Jews shall be To become

his

by no means

sufficient to

know and hear

law

must be

sincerely and conscientiously obeyed.

And

if individuals

among

the Heathen, living without the advantages of a direct revelation, do in

this their natural condition

endeavour to live agreeably to the divine law,

inward guide, though imperfect and conse

their

own

reason and conscience being their governing principle, they show

is

that this law

really their

qucntly leaving them in a state of indecision, their reflections alternately

accusing or apologising
privileges, with all his
:

12-lG.

The Jew, with

all his real

and

his boasted

knowledge and confidence

in his

own

ability,

with

the divine delineation of religious knowledge and truth which he possesses,

while he does the very things which he denounces,

consistent, but has

is

not only absurdly

in:

17-24.
.Fudaism

Tlien the
is

become thereby the occasion of dishonour to God author repeats more particularly what he had before said.

indeed beneficial to those

who

sincerely

obey the law of God

but disobedient Jews are no more acceptable to him than disobedient And Gentiles who sincerely obey the law of nature which God Gentiles. has implanted within them, arc as acceptable to him as they would be if

EPISTLE TO THE KOMANS.

they had been Jews
;

and, moreover, such Gentiles shall

condemn

those

Jews, who, notwithstanding the great privileges which they enjoy from the
Scriptures and their covenant relation to God, do nevertheless break the
divine law.
the ancestor

For the

true Jew, he

who

deserves the honourable

is in

name of
what
his

whose brethren were

to praise him,*

his heart

covenant profession indicates, and however he

may

be disesteemed by

men,

shall

be praised and honoured by

his

God

25-29.

SECTION
Chap.
III.

IV.

JEWISH OBJECTION MET AND

SINFULNESS PROVED.

GENERAL CONCLUSION

DRAWN.

The

representation

made

in the

former chaptervbeing so directly opposed

Jew's prejudice and long cherished self-esteem, very naturally raises These he in his vain and carnal mind feelings of opposition and hostility. vents in the objection, What, then, is the advantage of being a Jew? The
to the

answer

is,

Much

in various respects,

but chiefly in the divine revelation, of

which the Hebrew Scriptures are the depository.

The

faithlessness of a
fidelity.

part of the nation can have no influence prejudicial to God's

He

is

essentially true, as the Psalmist represents

if,

him

1-4.

But, resumes

the Jew,

as

you maintain, our

the Gentiles
;

iniquity, leading to a rejection of the

gospel, does in reality establish

justification

and tend

to disseminate its

scheme of
shall

among

Well,

rejoins the Apostle,

1

we

then absurdly accuse

God

of injustice in punishing you

Impossible, for
objection.

he
If

is

the righteous judge of the world.

false

The Jew renews the

is

my

and wicked conduct contribute to the extending of God's truth

I

and glory,

am

nevertheless, through

whom God

thus honoured, to be
is.

condemned and punished

as a sinner?

The answer
5-8.

Certainly, unless

the mischievous principle be maintained, that the end sanctifies the means,
the advocates of which are justly

condemned

The Apostle then reverts to the subject of

question
:

justification.

He

puts the

Are Jews,

in this respect, in a better condition

than Gentiles

This he answers in the negative, and proceeds to prove that they, as well
as the Gentiles, are delinquent, being represented

by

their

own

sacred

* The author undoubtedly alludes to the meaning of the word Jew as a descendant of JudaJi. Thus In Gen. slis. 8, the Hebrew words for Judah and pra ise are of the same root. Observe also the language of Leah in sxix. 35 " Now will I praine the Lord, and she called his name Judnh.'^ On the former passage, Aben Ezra remarks: "Thou art Judah ; according to thy name, and so (it follows,)
:

thy brethren

shall

praise thee."

ANALYSIS OF THE
writers as grievous sinners, the descriptions being certainly intended of

them

10-19.
it

All mankind are proved then to be guilty, and conseis

qiu'iitlv

follows that justification

iu)i

unattainable

by obedience

to the
this

moral law, which was

promulgated with the intent of procuring

blessing, but in order to give

men

a proper consciousness of sin

19, 20.

But now, the gospel being established, justification, irrespective of law, is made known, the truth and reality of which were attested by the whole
tenour of the former dispensation
all
;

that justification which

is

is

extended to

sinners

who
his

believe in Christ,

and which

founded on the redemption

efll'cted

by

atonement.

Him God
way

hath publicly exhibited to the world

as a proper sacrifice, in this

declaring his sense of justice to his

sufficient

violated law, and at the

same time securing a

ground whereon
self-confidence

he

may

justify the believer.

in

Such a system excludes

all

and boast
to the

human merit: 21-27.

The general

conclusion, in reference

whole argument
justification is

in the three chapters, is

then drawn,

namely,

that

man's

of men, accepting

by faith. Thus God appears as the universal parent both Jews and Gentiles on the very same condition. In
it

conclusion, the Apostle guards against the supposition that this doctrine

makes

the law nugatory, affirming that, in a very comprehensive sense,

its

establishes

usefulness and necessity

28-31.

SECTION
Chap. IV.

Y.

JUSTIFICATION BY FAITH PROVED AND APPLIED BY THE INSTANCE OF ABRAHAM.

Thus

far the

Apostle has conducted his argument with a view to the undethat both Gentiles and

niable fact

Jews have

flagrantly

broken God's

moral law, and consequently that

thereto
is

justification

on the ground of obedience

precluded.

And

it

is

the moral law to which generally in the

refers.

argumentative part of the Epistle he

the case.
ritual

But

this is

not invariably

The Jews attached an undue estimate

to their ceremonial

and
as

law, and especially to the initiatory rite of circumcision.

And

this institution originated in

the person of Abraham, their great ancestor,

in his descendants through Isaac

and from him had been perpetuated

Jacob
to their

and

own

times, their connection

by

this

covenant

rite

with the
self-

distinguished
confidence.

patriarch had

become

the occasion of extraordinary

This ecclesiastical and national pride had been rebuked by

;*

John the Baptist

but weakness and vanity, often inseparable associates,

Matt.
iii. 9.

EPISTLE TO THE EOMANS.

arc not readily dislodged from their position, as they cannot easily be
to feel

made

the weight of reason and argument.

it

The same confidence was

fondly cherished, and

gives occasion to the Apostle's remarks.

it

He

be said that our great ancestor found the blessing of acceptance with God by means of anything ritual and external ?
begins
:

by an inquiry
For

Shall

It

cannot be.

if

Abraham were

justified

by works, whether moral

or

ceremonial or both, he would have had somewhat to boast of or exult in. But the Scripture puts his justification upon a ground wholly different

namely, his
its

taith

which

faith

of his was graciously regarded by

it

God
It is

as

accepted condition.

Now

is

a principle universally conceded, that

the labourer claims his reward or stipulated

payment

as his right.

debt which his employer owes him, and

gratuity.

it is

received as such and not as a

But, for the benefit of the true believer, whose good works are

not done in order thereby to claim this result,

available for his justification
:

God

regards his faith as

1-5.

This divine method of accepting sinners

was well known

justified

to

David, for iu describing the blessed condition of the

his sins
;

man, he speaks simply of the pardon of

which, of course,

implies that his acceptance took place, not on the ground of his moral

obedience,

by which he had
it

fliiled

to secure

any

claifii

to fiivour

6-8.

Is

this blessed condition exclusively that

of the Jews?

In order to answer

this question,

declares, that

Now
able?

in mind that the Scripture most expressly was the condition on which he was justified. under what circumstances of Abraham was this condition made avail-

must be kept
faith

Abraham's

Was

it

before he had received the external sign of the covenant or

certainly, that sign being an attestation of his previous

after? Before,
justification

most
in

through the faith which he had cherished before he received

accordance with the divine intention, this was the case

the sign.

And,

in order that the great patriarch

might become the

spiritual father of all

even those of them who have not received the sign mav and the father also of his lineal descendants nevertheless be justified
believers, so that
;

through Jacob, not simply to

all

who

are so descended, but to those of

them who imitate that faith of Abraham which he had before his circumcision. For the grand promise of being lord of the world, which was made to him with a particular view to the Messiah as his most distinguished spiritual descendant, was not given through or in consequence of the law, but of that justification which comes through faith 9-13. For faith and
:

the promise attached to

it

would be
this

useless, if the blessings

came through
is is

a reliance on the law.

broken, and
its

But
is

cannot be the case, because the law

breach

followed by punishment.
is

The promise
all

there-

fore graciously of faith,

and thus

secured to

all

the spiritual progeny of

in the
in

Abraham, who Almighty One.

is

spoken of as the father of them

all

view of the
the promise

Against

seeming probability he believed

of God, that he and his aged wife should become the parents of a son,

ANAL

Y S

F T II E

being well aBsurcd of tho divine ability and willingness to verify the
promise.
staiuliiig

This

fuith

of

his,

which,

by

its

persevering steadfastness, notwith-

kuig continued discoiiragenicnts, showed itself to be a living prinjustify ing

:

ciple,

was accepted as

H-2'Z.

That
;

it

was so

acccpti-d

is

not

'ecorded simply to eulogize the patriarch

but for our instruction and

comfort,

who

shall also

be

acce})tcd, if

we

believe in Christ,
:

who

died and

rose again in order to secure to us this ines'timable benefit

23-25.

SECTION
Chap. V. 1-11.

YI.

THE HAPPY CONSEQUENCES OF A STATE OF JUSTIFICATION.

Justification
is

followed by peace of conscience and amity with God,

faith,

procured through Christ, by whom, on the condition of

we
are,

are

introduced into that favourable state of the gospel in which

we

and

therefore can rejoice in a well founded hope of happiness, the fruition of

which

is

partly here and partly hereafter:

1, 2.

And

not only so, but,

under the influence of such hope, we can rejoice even

that their tendency
is

in aflllctlons,

knowing

to produce patience

and
;

that, a well tried character

and that again increases and confirms our hope

us ashamed by failing us in any exigency
;

and that hope never makes

God's love to us
Spirit,
is

for

com-

municated abundantly to our hearts by the Holy

whom
in

he hath

bestowed on us
although

3-5.

For when we were

sinful

in

a condition of spiritual
our place,

weakness, Christ, in suitable time, died on our account and

we were ungodly and

to die
;

persons

thus showing the greatness

of divine love.

For, in the place of a religious man, scarcely any one

or, the

would be willing
tion,
It

more

vividly to illustrate the representa:

may

be

made somewhat

dllferently, thus
life

For, in place of the good,

is

the religious and benevolent man, whose

fellow-creatures,

spent in benefiting his

to

some one perhaps might even venture

give up his

life.

This

is

the utmost limit to which

extend.

But the peculiar love

human love may ever be expected to of God is shown in this, that he gave Christ
his atoning

to die for us while

we were

grievous sinners, and, of course, enemies to his

law: 6-8.
sufferings

If,

therefore,

and death,

we have now been justified by much rather may we reasonably expect

deliverance

by him from future punishment. For, to repeat the same general truth somewhat differently, if, while we were opposed to him in character and conduct, we nevertheless became reconciled to God through the atonement

made by

the death of his Son,

much

rather, after having

been so recon-

EPISTLE TO THE ROMANS.

ciled,

may we

confidently look for salvation through him,

who
:

lives eter-

nally in heaven as our glorified and immortal intercessor

rejoice, therefore,
life

9, 10.

"We

not only in our Christian hope, not only in the trials of

interests,

which tend to our best

but also in

God through

Christ,

who

hath

now reconciled
:

us,

and given us a pledge of everlasting and unbounded

happiness

9-11.

SECTION

YII.

Chap. V. 12-21,

THE UNHAPPY EFFECTS OF THE FALL OF ADAM ARE MOEE THAN COUNTERBALANCED BY THE BLESSINGS OBTAINED THROUGH CHRIST.
In accordance with what has already been said, the Apostle proceeds as
follows
least,
:

In the course of his remarks he shows that

gained through Christ what

we

lost

through

we have, at the very Adam. As sin was

human
race,

introduced into the world by our

ruin,

first

parent,

and followed by misery and

and

in this
all

way misery and

:

ruin pervaded the whole

became partakers of a sinful nature, and in accordance therewith committed actual sin For, although during the period of man's existence that preceded the Mosaic law sin existed, yet, as sin is not accounted where there is no law, and there was none which made mortality and the evils necessarily connected therewith the penalty of its infraction,
inasmuch as

and nevertheless mortality universally prevailed, its origin and dominion must be ascribed to some other cause and that is the one just stated,
;

namely, the

sin of

Adam

entailing

on

all his

posterity a sinful nature,

which produces

in all conscious agents

sinful acts:

12-14.

There

is

correspondence between

Adam

and Christ as regards

is

their relation to the

human
If,

family.

But

this

correspondence

not in

all

respects analogous.

in the

one case, misery and ruin follow, much rather

gift

may we
much

expect

abundance of grace and benefit as the bountiful

of God, in the other.

rather
is

And
it
If,

if

the sentence pronounced on one offence condemned,

to

be expected that the forgiveness should be extended to many ofl!bnces. on the one hand, death was allowed to reign, much rather, on the other,
look for the ultimate triumph of those
gifts

may we

who

receive the plenitude

oflfence occa-

of God's gracious

through Christ.
all,

As, therefore, one

sioned the condemnation of

so also does one course of righteous

all

obedience and submission afford the means to

of that justification

which brings along with

it

everlasting

life.

For, to express in other terms

what has already been

said, as

Adam's

offence

became the occasion of the

sinfilness of his descendants, so did Christ's obedience to his Father's will

8
become

ANALY

OF TH E

the ground of their justification and eternal salvation, which shall

:

be received and enjoyed on the condition of faith and obedience The law was introduced not to justify, but to show the nature of
thus
it

15-19.
sin,

and

became
in

the occasion of exciting sinful nature in opposition to its

demands, and

these circumstances grace abounds

life

still

more, God's favour

extending even to

eternal

20, 21.

SECTION
Chap, VI.

VIII.

THE DOCTRINES OF JUSTIFICATION BY FAITH AND SALVATION BY DIVINE FAVOUR, AFFORD NO ENCOURAGEMENT TO SIN, BUT BATHER PRESENT THE STRONGEST MOTIVES TO HOLINESS.

Do
in

the doctrines stated sanction the inference, that

full

we may

indulge in sin

order to afford

scope for the exercise of divine favour?

Most
and

cer-

tainly not.
Christ,

This would be at variance with our condition as baptized into

spiritually dead, buried,
risen,

by which baptism we became

;

through divine power

and moreover, avow our obligations to abandon sin

and

live

life

of holiness.

The moral

resurrection thus implied, and

further inculcated, implies also a belief in a future glorious resurrection,

which, according to the divine intention, as shown

gospel, is a result of the moral
:

by

the scheme of the

1-9.

As

Christ died once on account

of

sin,

and now

livctli in

heaven to the glory of God, so should we regard

ourselves as dead to sin and alive to righteousness.

fore,

We must not,
under the

there-

permit sin to rule

us,

but rather submit to the holy law of God.

And
It

this

we

are enabled to do, inasmuch as

we

live not

inefficient

system of law, but under the gospel, which imparts divine strength.

were preposterous,
It is

then,

and grossly

inconsistent, to practise sin

10-16.

a cause of thankfulness that you have abandoned your former sinful

courses,

and have accepted the gospel.

sin,

You have shaken

off the

yoke of

your former master,

nese.

and assumed that of another, God and righteous-

As, in the one

;

state,

but the contrary

so now, in the other,

you derived no advantage from such a service, you have present benefit in a holy
life in

and religious character, and the future reward of everlasting

prospect.

For

the due desert of sin

is

is

ruin

but the gracious

:

gift

which

God

imparts

through Christ

everlasting felicity
in the

17-23.
:

The two leading thoughts

sin
is

Chapter are these

that continuing in
;

to the fully baptized Christian both impossible

and inconsistent
sin

and

that, as

we

live

under the gracious system of the Gospel,

us.

must not be

permitted to rule

EPISTLE TO THE ROMANS.

SECTION
Chap. VII.-VIII.

IX.
17.

THE LAW CAN NEITHER JUSTIFY NOR SANCTIFY. IT IS THE GOSPEL WHICH ALONE CAN MEET, IN THESE RESPECTS, THE WANTS OF MAn's WEAK AND
SINFUL CONDITION.
It is the prerogative of
*

law to rule the man during

his

life.

In the case

of the marriage relation, the death of either party dissolves the obligation

on the other.

And

this

analogy

may

be applied to the connection of the

figuratively

Jews with
union with

the law.
it is

You have become

this, in

dead to

it,

that

is,

your

dissolved; and

order that

you may be

spiritually

connected with Christ, the risen bridegroom, and thus produce the genuine
fruits of holiness.

Formerly, indeed, our

sinful passions

roused into vig-

orous action by occasion of the law, showed their really ruinous character.

But now, we are delivered from the

Shall

incidental consequences of law, and,

through the Gospel, placed in a condition to serve

God

spiritually
1

1-6.

we

therefore charge the moral law with sinfulness

This were a

gross perversion of the truth.

clearly
ciple

On
its

the contrary, this law shows fully and

what

sin

is.

It

displays

deadly nature.
incite

This mischievous prinnatural evil passions.

avails itself of the

I

moral law to

my

Formerly

lived without a consciousness of the obligation of God's law

this obligation
its vital

but when the perception of

came home

to

my

conscience,

my

sinful principle

displayed

energy, and moral and spiritual ruin

was shown

to

be the inevitable consequence.

Thus God's holy law, the

life

intention and natural bearings of which are to advance spiritual

and

happiness, was

made

the occasion of transgression and destruction, through

sin.

the deceitful influence of

We

see, then, that

it is

God's moral law

sinfulness

is in

the highest degree excellent, and that

human

which has beits

;

come

the cause of all our unhappiness, thus displaying itself in

:

true

colours

7-13.

We

know indeed
sin, I

the spirituality of God's law

but, in

my

natural condition, destitute of the grace of the Gospel and under the

uncontrolled influence of
better part of

am

compelled by

this

tyrant to do what the

my

nature, reason and conscience, so far enlightened as to

see the excellence of God's law but destitute of spiritual energy, revolts

from.

So

that

it is

not properly

I,

not
sin.

my
1

reason and conscience, but

feel, alas,
I

my

degraded nature that commits the

sinful nature

know and

that in this

of mine there
I

is

no

spiritual good.

can, indeed, indulge

it is

the vain wish, but

have no power to obey, and therefore

that

act in

opposition to conscience and reason, thus

showmg

that

my

character and

10
conduct arc shaped by

ANALYSIS OF THE
my
degraded moral condition.
I

feel

that

when

would do

(lod's will, the predominating influence in

me

is

contrary thereto.

For, although

my

reason and conscience are indeed pleased with the law,

yet this unrestrained natural principle opposes their dictates, and suLjects
to a state of al)solute thraldom.
I low

me
be

Miserable
I

can

obtain deliverance: 14-24.

man do I thank God

feel

myself

to

that he hath pro-

vided means through Jesus Christ.

di'liverancc, although indeed

And

thus, in

my Christian
still

condition of

my

natural depravity

yields to the despiritual

mands of sin, yet my. reason and conscience and now delivered
actually and practically serve
state, then,
I it,

being, not only approve of, not only are pleased with, the law of God, but

which before was impossible.

In this

am

no longer under condemnation, having been delivered by

;

the Gospel of Christ

which

effects

what the law could not do, making a

satisfactory atonement,
tian
is

and procuring divine assistance, whereby the Chrislife,

enabled to live a

not in accordance with fleshly impulses, but

with those of the Holy Spirit of God: 25-viii. 4.

principle,

Devotion to the carnal

;

which

is

opposed to God's law, produces utter ruin

it

while sub-

mission to the spiritual, brings along with

the truest happiness.

have God's

spirit,

you are not so devoted.

And

therefore truly Christ's, although indeed the frail

the natural efiects of sin, yet
life
;

If you you have, and are body must succumb to

if

the soul has already a principle of divine

and, in the end,

God

will raise to life

even your present corruptible

bodies, on account of the Spirit,

this result.

whom

he hath given you as a pledge of

live ac-

We

are therefore

under the strongest obligation to

cording to the promptings and aids of the Spirit, and thus to be God's sons.
ITie possession of this Spirit
sin,
is

incompatible with a condition of servitude to

and of consequent apprehension.

The

results of his action

and

influ-

ence are directly opposite.

He makes

us the adopted children of

God and

enables us most affectionately to recognise the privilege.

gether with suflering and glorification along with him

He

attests tho

blessed relation whence flow the consequences, fellowship with -Christ, to

:

5-17.

EFISTLE TO THE KOMA!SS.

11

SECTION

X.

Chap. VIII. 18-89.

THE TRIALS OF LIFE AND THE BLESSINGS OF THE GOSPEL BOTH HERE AND HEREAFTER COMPARED. GOd's PURPOSE TO CONFER ALL THESE BLESSINGS ON HIS REDEEMED. CONSEQUENT EXULTATION AND TRIUMPH.
I

REGARD

all

the sufferings of the present

life,

however

afflictive

they

may

be, as not at all

comparable to the glory of that state of happiness which the

its recipients.

gospel secures to
for

God's creatures have long been waiting

some such improved and blessed condition. And such expectation is quite reasonable. For they have been subjected to the present unsatisfactory and miserable condition, on account of God's glory, and in order to

advance

his

purpose of leading

men

to

ultimate

happiness, of M'hich

they cherish the hope.

it

is

true that

For there shall be a glorious deliverance. And, as mankind in general have been in a state of distress and
;

anguish until the present time

ients of the divine blessing,

so

it is

also true that we, the favoured recip-

do also deeply lament our degraded condition,

and wait

for the fulness of Christian blessedness,

shall

when our adoption

as

God's children

be publicly recognised and also completed by the

deliverance of our bodies from corruptibility, in the glorious resurrection

at the last
in

day 18-23. are saved indeed, but still we are in a state which hope must be continually exercised, and " patience have her perfect
:

We

work."

And, as hope
in us

prompts

intercessions,

assists us, so also does the Spirit of God, who most earnest and deeply felt though not to be fully uttered which are in entire accordance with the will of God 24-27.
:

We

know

also that all the events of

life

promote the good of those who

love God, and are partakers of the gospel which his benevolent planned.

mind hath
and in

Them from
to

eternity he regarded with affection

he predeter-

mined them
happiness
head.
;

be

like his

Son

in

moral character,

in suffering,

so that of this vast band of united brothers he should be the

in

And,

harmony with

this affectionate regard,

;

he hath so called
glorified

them
those

that they received his gospel

and he

justified

and

them

28-30.
to God's

Who now

can venture, with any prospect of success, to oppose

whom God sustains 1 What blessing 1

What

will or

power can stand

in opposition
1

can be too vast for our Christian expectations

He who

gave up his Son cannot be supposed to withhold any good thing. Nothing further is to be thought of or wished for. Who will dare to
accuse those

whom God selects

them?

and regards as

his choice ones

Christ,

Will God,
died,

who

justifies

Who

condemns'?

Does

who

who

12
rose,

AN ALYSIS OF THE
who
shall
sits

at God's right hand, ever

Christ's

more

to intercede

Who
of

or

what

sever us from
to

love?

Shall all

the trials

life,

however hard, lead us

connection?

withdraw from him, and thus destroy our

No, most assuredly.

I

We
my

triumph ovor

all

through his grace

who

hath so loved us.

express

fueling in the firmest persuasion that

no created being whatever can

elfect

such a severance

31-39.

SECTION

XI.

Chaps. IX. X. XI.

UNBELIEVING JEWS ARE REJECTED AND BELIEVING GENTILES ADMITTED IN THEIR PLACE. VET THE REJECTION OF THE JEWISH NATION IS NOT ABSOLUTELY FINAL AND IRREVOCABLE. ON THEIR REPENTANCE AND FAITH THEY KHALL BE RESTORED.

After

representing the absolute necessity of an efficient plan of salvation,

sufficiency

and the
the

and grandeur of that of the gospel,

in

it

was natural
(iict

that
that

such a mind as that of the Apostle,

view of the melancholy

mass of

his nation rejected

it,

should be overwhelmed with the deepest

grief

lie gives vent to his feelings, assuring his unhappy brethren

by

the strongest asseverations, that he suffers habitual distress on their account, and that, in order to secure their ultimate happiness, he could even

forego the blessings of a connection with Christ, and subject himself to the
greatest possible evil,
if

such a devotion were allowable and right.

lie
is

displays at large the glorious privileges of his nation, ending with what

indeed the very

chief,

namely, that from them^ sprang the Messiah

is

in

his

human

nature, that wonderful being, who, in his divine,

:

supreme God,

and to be eternally adored

i.x.

1-5.

But, notwithstanding this unhappy condition of the Jews, although as a

nation tht-y have rejected the promised Messiah and consequently have

themselves been rejected by God,

iscs to their forefathers

it is

not to be assumed that God's prom-

have

failed

of accomplishment.
It
is is

Some, and not a

It is

few, have chosen the better part.

to be considered that the Israelite

who

is

really

worthy of the name

inwardly religious.
lineal descent

not merely

a connection with the people of Israel by

from the patriarchs,

is
it

which constitutes the true

Israelite in

the spiritual sense, nor

such a

descent from the great founder of the race, which

ual children of
trine

makes persons

the spirits the docthat the

Abraham. This is followed by an illustration of drawn from a history of the patriarchs, and tending to show
surprised at the statement, for

Jews need not be

God had ahvays

acted with

their ancestors according to his

own

purposes, in bestowing particular priv-

EPISTLE TO THE EOMANS.

ileges
is

18
This

on the descendants of one to the exclusion of those of another.

in the case

demonstrated

of Isaac,

who was

born, not according to the

ordinary course of nature, but in consequence of God's particular promise

miraculously verified.

The same preference appears

also in the selection

of Jacob's posterity rather than Esau's, previously even to the birth of the ancestors, which proves that such preference was not founded on their individual character, but on God's
I'eason to

own purpose. The Jews, therefore, had no be surprised, or to complain of the divine arrangement, because
kingdom were limited
to a part

the blessings of Messiah's

nation.

only of their

Such a procedure
:

accoi'ds with the analogy of

God's former course

of conduct
Shall

6-13.
this
it is

God on
Yet

account be charged with unrighteous partiality

By

no means.

undeniable that, in the distribution of his favours, and

in the infliction of his punishments, he acts according to his

own

pleasure.

And

this truth is illustrated in

what was said both to Moses and

to Pharaoh.

In the former case,

we
;

are told that his

own benevolent
his favours

will

prompts and

impaits the kindness

and

this

shows that

do not depend on
In the latter, the

human
full

inclinations

and
is

efforts,

but on divine goodness.

Egyptian monarch

represented as sustained by his providence for the

display of his glory.

And

thus

we

see that he extends

will
:

mercy

to,

and

suffers to continue impenitent,

whomsoever he

14-18.
right

Will you object that

to find fault with
effect
?

his will is resistless,

and therefore he has no

any who
'

Will you say

efforts

If

may become the occasion of carrying it into God is governed by a regard to his own plans
alter,

which human
with us

cannot

and

if

he makes even
plans,

and our rejection of the Gospel subserve those

?

human wickedness why does he find fault

part of the Apos-

If

he show favour to some, and suffer us to continue obstinate,

us, since
'

why does he blame

tle's

such

is

his will

?'

The

first

reply

is

to this effect.

Admitting that God

rejects the greater part of

your nation, well

find fault

may
"?

it

rather be asked, what right has a

weak man

to

with the All- Wise and Almighty One, for exercising his just and

natural prei'bgative

Has he
for not

not, as Creator, the right to place his crea-

tures in whatever condition he chooses?

As
it

well might the thing inade

complain of

its

maker

having formed

something

else.

God

has

plainly a right to put the being which his

among

his various creatures,

and to

power hath produced, in any rank bestow upon it as many or as few adreason to complain,
if

vantages as he pleases.

You would have had no

and

he

had never granted you the benefits of his covenant; and, therefore, cannot
reasonably object,
if,

for suflficient reasons

in order to

promote most

important purposes, he withdraws them from you as a nation.'

only a general answer to the Jewish objection.
to reply

But

this is

more

particularly,

showing that the

The Apostle now proceeds Jews have no reason to comthem with

the greatest indul-

plain of their rejection, since

God had

treated

14
gence.

ANALYSIS OF THE
'He
;

hath borne long with your sinful conduct and persevering*

filled

obduriioy

and now, that you have

up the measure of your

;

sins

and

are

fitted for destruction,

he hath abandoned you

and he

nialvcs

your

rejec-

tion the occasion of extending his

Gospel to Gentiles, uniting those who

embrace

it

with the faithful Israelites, both of

whom

he hath prepared for

the blessings of his

kingdom, and

l)oth

of whom he hath called to the enjoy-

ment thereof:' 19-24. The Apostle now illustrates what he had

favour after their long abauduninent by

said,

by applying passages from

also

Ilosea, in which the prophet speaks of the reception of the ten tribes into

God and
;

from

Isaiah,

who

an-

nounces the divine promise, that all the various and repeated excisions to which
the

Jews might be

subjected, should not be utter and complete, but, on the

contrary, that a portion should be preserved to perpetuate the nation. These

divine promises he explains as verified in part,

by

the preservation as God's

:

people of that portion

who had embraced

the Messiah

25-29.

lie then
They

sums up

the general conclusion, namely, that Gentiles have through faith

obtained acceptance with God, which Israel as a body has failed to secure.

The reason of the

thus, as

failure

is,

that they proceeded

on a wrong

principle.

sought to be justified

by works, and rejected

30-33.
the

the Gospel

scheme of faith, and

had been predicted, refused, through

:

their incorrigible prejudice, to

admit the only ^Messiah

CiiAP. X.

The Apostle continues

same subject

in this chapter.

He

expresses his earnest desire for the salvation of Israel, acknowledging their
zeal, directed

unhappily to establish their

is faith in

own method of

justification in

opposition to God's, which

Christ.

He

is

the great and ultimate

object which the law uniformly held in view, and having

lished a sufficient

come and
Legal

estab-

scheme of

justification,

he hath forever abolished the law

this effect:

which cannot possibly be instrumental to

tion

1-4.

justifica-

might be expressed by doing perfectly the demands of the law, and, as a rightful consequence, living in God's favour as a state to be legitimately claimed. But God's justification, which is by faith, speaks of no such impossibility.
cult.
It

does not

demand
it

as

its

condition something particularly

diffi-

On

the contrary,

offers an expedient within the reach

of every

sin-

cere and resolute seeker after truth, namely, the Gospel system received

by

faith,

and publicly professed by the true convert

5-10.

This most
It

impartial and righteous system

sents
its

knows no
all,

difi*erence

among men.
1

pre-

blessings indiscriminately to
their divine

whether Jews or Gentiles,

:

who

acknowledge Christ as

Master and Lord

1-13.
;

But, in order

to enjoy these blessings, they

must hear of him;

must must be preached to them; and the This is done prinpreacher, in order to preach effectively, must be sent. cipally by the Holy Spirit, moulding the minds of those intended for his
therefore he
truly Apostolic Ministry, in assimilation to the practical truths of his Gos-

truly believe on

him

therefore thoy

EPISTLE TO THE ROMANS.

pel, thus

15

preparing them, by their

for the

kingdom of heaven,"

to malie

own experience, as "scribes instructed known to men the glad tidings which
;

they themselves have duly appreciated

and then, through the

into

institution

of God's visible church, publicly admitting them

the honourable

body: 14-15.

And what

if

some have

rejected this Gospel

Still,

This was predicted and

might, of course, have been expected.

sally disseminated, fully

the Gospel has been univer-

And
were

did not the Israelites

to

made known both to Jews and Gentiles: 16-18. know that the blessings of Messiah's kingdom
1

be extended

to the Gentiles

Certainly they did.

For an appeal

to

their great legislator,

and equally great evangelical prophet, determines

the question.

Both speak of the rejection of impenitent Jews, and of the

:

admission

among God's people, of sincere and faithful Gentiles 19-21. Chap. xi. Does this admission of the Gentiles in the place of unbelieving
rejection of
is

Jews imply the irrevocable

Certainly not.

God's ancient covenant people

'?

The thought

abhorrent to the Apostle's feelings, for he

claims the honour of being an Israelite himself, and a descendant of the

peculiarly honoured tribe of Benjamin.

No, God hath not so rejected

Consider what
is

his

people

whom

he originally most kindly regarded.

said

of the state of Israel in the time of Elijah.

Although the prophet repre-

sented himself as alone adhering to the true God, in contradistinction to

the whole nation,

whom

he supposed to have apostatised to idolatry, yet

he

is

divinely informed, that

God had

reserved for himself seven thousand

sincere worshippers.
life
it

These were the holy germ of the nation, the very

principle of its being.

Had

ten righteous persons been found in

Sodom,
flxr

would not have been destroyed.

The

spiritual leaven
it

would so

have leavened the whole lump as to have preserved

tion.

from utter corrup-

and thus does now

Thus did the seven thousand in the degenerate time of the prophet, tlje holy remnant who have accepted Jesus as the

true Messiah, the choice ones

whom God

has graciously chosen with the

view of their becoming partakers of his favours, this gracious choice

springing entirely from his

own benevolence
what
it

1-6.
at,

It

appears, then, that

Israel as a nation has not secured

aimed

but only that portion

of the nation which accepted the Gospel.

The remainder are unhappily

7-10.

given over, in accordance with representations occurring in the Old Testament, to judicial blindness, and
Shall
its

deplorable consequences

we say now
The

that the

Gospel, in order to effect their

tainly not.

Jews have been permitted to refuse the Cerirrevocable rejection and utter ruin?
Gospel by
kindly purof eliciting good from evil
is

refusal has resulted in the reception of the

Gentiles,

and

this divine course

sued by
the

God

in order to incite

them

to emulate the Gentiles

and embrace
the
the

same

faith.

And were

this to

be

the result,

benefit to

mankind, since

their, rejection

how vast would be by God has been made

16
occasion of so

AN ALYSIS OF THE
much good much
to the

world

in general.

If his

wisdom causes

even the unbelief of the Jews to advance

ledge of the truth,
rather will the
its

by extending a knowsame wisdom make their submission

his plans

to the (Jospel illustrate

divine origin, and promote the best interests

of mankind.
I

In

hoping for and anticipating the conversion of the Jews,

as an apostle to the Gentiles,
I

honour

my

ofTiec

whose

full

and complete

conversion would be thereby promoted.

therefore so speak as to endea-

vour to rouse up the dearly beloved brethren of

Gospel, that they also

my

nation to accept the

may

partake of

its

blessings.

The

first
is

Jewish

converts, and the ancient patriarchs

from
and

whom

the nation

descended,
is

are holy in the estimation of

God

so, in

a limited sense,

the whole
first

body.

Let the Gentile converts remember, that the Hebrews were

the people of God, with the believing portion of

lately

whom

they have but

become incorporated; and

let

them learn

to retain the advantages

of this their spiritual position by humility and

faith.

Let them not boast

themselves against that unhappy

rejected: 11-21.

people, lest they also fall

away and be
hath

The divine dispensation towards both

If the Gentile
it,

parties exhibits

both goodness and severity.

convert on

whom God
;

bestowed
This

his

bounty disregard

he also shall be rejected

and the unbeto favour.

lieving Jew, if he turn to

is

God

in faith, shall again

it

be admitted

not only very possible, but

may

reasonably be expected from

God's benevolence, and

natural
:

may be

regarded as a procedure altogether

22-25.

It is

important, in order to repress anything like arro-

gance

in

Gentile Christians, that they should

in the divine

know and

consider what

may

seem obscure
sion of vast

procedure, namely, that the Israelites in part

are permitted to be in a condition of spiritual blindness until the conver-

numbers from other nations. And this result shall be succeeded by their national conversion, as predicted in the Old Testament. For it must not be overlooked that, while, as respects the Gospel they are hostile to God and considered by him as enemies, and this condition of theirs has
been overruled
are
to

promote the

spiritual

benefit

of Gentiles

yet,

as

respects God's original choice of the nation to be his peculiar people, they
still

regarded with affection on account of the beloved ancestors.

For

God
in

does not alter his plans of mercy and kindness towards those

whom
in

he has blessed with their privileges.

a condition of unbelief, but

As Gentile now have obtained

it
;

believers were formerly

the

mercy of God
rejected

the

Gospel through occasion of the Jews' refusing

are in a state of unbelief, that the

Jews goodness shown to Gentiles may become

so

now the

the occasion of their future conversion and admission to the divine favour.

25-32. his intention of extending mercy to all The Apostle then bursts out in an exclamation respecting God's unbounded wisdom and knowledge, and concludes with an ascription of glory. 333G.

Thus God's plans evince

EPISTLE TO THE ROMANS.

17

SECTION

XII.

Chap. XII.-XVI.

THE PKACTICAL PART OF THE EPISTLE.

St.

Paul now proceeds with

practical

and hortatory

directions.

He

urges

his readers to

devote themselves to God, to renounce the world, and to

life
:

cultivate the various graces of the Christian

xii.

He

inculcates

obedience to the

civil

powers,

xiii.

1-7, impresses the duty of love and

is

conformity to Christ, reminding them that time

rapidly passing away,

and eternity

at

hand

8-14,

He

gives directions respecting usages and

observances in themselves indifferent, and counsels those of various views

and habits to regard each other kindly, and to yield the claim of judgment
to God, to

whom
own

it

rightfully belongs

xiv.

1-12.

He
as

warns against
occasion sin

using one's

liberty of conscience in such a

way

may

in another, inculcating such a course of conduct as tends to

harmony and

kindness

declaring that inward religion, and the peace and joy that accom-

pany

it,

constitute the essential characteristic of the Gospel dispensation

13-23.

He

presents the example of Christ as a motive to seek the general

:

good, and to bear with each other's weaknesses

xv. 1-7.

Christ

was sent

by God

in confirmation

of divine promises

made

to the early

Hebrews,

and also that the Gentiles might become the people of God ami glorify him. He speaks of his own commission, and of its successful prosecution
his intention to visit the

among people who had not heard the Gospel before 8-21. Romans on his way to Spain also
:

He

states

his present

purpose to go to Jerusalem, with the contributions which he had collected

for the poor Christians there.

He

requests their prayers, and solicits for

them the
Chap.

divine blessing: 22-33.

xvi.

The Apostle now brings

his letter to a close,

sister,

by recommendvairious kind

ing to the care of the

salutations,

Roman

church a Christian

and by

cautioning against persons

concludes, invoking for the

who promote

dissensions in the

church.
Christ,

He
2

Roman
God.

Christians the favour of

and through him ascribing glory

to

COMMEKTART
EPISTLE TO THE ROMANS.

SECTION
Chap.
I.

I.

1-15.

INTRODUCTION.
I.

HavXog, dovXog ^hjaov

eig

'K.piGrov,

Paul, a servant of Jesus

called to be

Christ,

I.

KATjrbg aTTOGToXog, d(p(i)piO[ievog

2

an

apostle, separated

evayyeXiov

deov, o

irpoe-

unto the

gospel of

God,

which

TTTiyyeiXaro 6ia rCJv 7rpo^7/rwv

he had promised afore by his pro-

Chap.

i.

1.

"Separated:"

As

this is the

meaning of the word, Pharisee,

which

is

derived from d'iD. some writers have supposed that the Apostle

alludes here to his former devotion to the Jewish law, while he expresses

the thought that

is

now

he

is

separated for and devoted to the Gospel.

This
this

not improbable,

although quite uncertain.

Olshausen rejects

" explanation as a
calling

and the

mere play upon words." He distinguishes between separation of St. Paul, making the former refer to
office,

the
his

appointment by Christ to the apostolic

and the

latter to the confir-

mation of
separated"

his original call "

is

by the

choice of the church at Antioch," an

account of which

given in Acts

xiii. 2.

The body

" from which he

was

is therefore,

he says, not " to

be regarded as the world, but as

In the passage

the Christian church itself to which he already belonged."

referred to the

same word is indeed employed in reference to the appointment of Paul and Barnabas, whom the Holy Ghost directs to be sepm-ateJ But the particular work for which they were to be set apart is for him.
that which
is

narrated in detail in the remainder of the chapter and the

is

following one, as

evident from xiv. 26, where they are said to have

it.

returned on accomplishing

St. Paul's divine call

and appointment
ecclesiastical

by-

Christ to the office of an Apostle required

no external

sano

20
3

COMMKNTAUY ON THE
phots in the holy scriptures, con-

[Sect.

I.

Son Jesus Christ our wliich was made of tlic seed I,(id of David accordinff to the flesh,
ctM-iiing
;

his

and declared
Avitli

to

In-

the Son of

God

avTOv iv ypa<f>di^ ayiaig, nepl tov vlov avTOv, rov ytvofiEVOv Ik amp^taroc Aavtd Kara adpKa, rov bpiaMvTOc vlov dt:ov h' 6vvdpEt, Kara -rrvevfia dyio)fJvvrjg
^t d vaardoeu) ^

power,

aceordiiif,' to

the spirit

vtKpwv,

'Itjoov

tion,

any more than those of the

call in the

original twelve.

The several accounts of his

i.

conversion and

Acts,* fully prove what he says in Gal.

1,

that

he was "an Apostle not of

men

neither

by man."

God's purpose to set

him apart to his service is expressed in the 15th verse of the same chapter, by the word here used and this reference is much more directly to the
;

point than that alleged by Olshausen.

3, 4.

" Concerning"

which

is

may be connected with " Gospel" in ver. 1 perhaps better, with " promised" in ver. 2. In either case
in

or,
it is

unnecessary to include, as some editors do, the second verse

thesis.

" According

pareii--

to

the flesh

:"

This expression relates to Christ's

human nature
tion,

as subsisting during his earthly condition until his resurrecin

and consequently implies his state of humiliation, as

John

i.

14.

"Declared:" Either, decreed, determined, destined (to be); or marked In the out, in the words of Chrysostorn, shown, professed, manifested. f
original

edition of

King James'

translation,

the

marginal reading

is

"determined."

But that of the text seems preferable.

It is

not asserted

that Christ became the

Son of God

in

consequence of his resurrection, but

only that his sonship was publicly announced by that event.

7,

Acts

xiii.

33.

Comp.

Ps.

ii.

" In

power" may be used adverbially

for powerfully, in

reference to that almighty energy which effected the resurrection.

But

most probably the connection is with the immediately preceding words. "The Son of God in power" will then stand in contradistinction to "the Son of David according to the flesh." This is the Rheims translation. Wiclif has " Sone of God in vertu," the word being employed in the Latin
sense.

Compare

the phrase " the sign (or proof) of the

Son of

Man

in

heaven," in Matt. xxiv. 30.

"Spirit of holiness."

Two

leading interpretations of this phrase have

been defended.
Spirit, that
is,

First, it has

been explained

in

the sense of the

Holy

in the

ordinary meaning of the words, the third person of the

this view,

Trinity.
p.

Adopting

Amnion
'

in his

Excursus appended to Koppe,

345, gives this as the sense:

according to the predictions of the Holy

it

Spirit in the

Old Testament,' regarding

1

as equivalent to, "according to the

Scriptures" in

Cor. xv.3,4. Others, retaining the

same meaning of the phrase,

17, 20,

For these nccounts huA

16, 13, 20, Gal.
I.

nllnsions to tbeiti, sec Acta ix.

5, 6, 15,

ss. 24, xxii. 14,

l.\

xzvi.

1. 12, 10, Ii. 6, 7, 9, 1

Tim.

1.

12.

t Horn.

I.

on Kom., Opera, Edit IJcncd. Vcnct.

1741,

Tom.

Ix. p. 432.

Cn. 1.3-5.]

EPISTLE TO THE EOMANS.

by the resurrection by whom wc have received grace and apostleship, for
of
holiness,

21

Xpiarov rov Kvpiov rifiuiv, di'' ov eXdjBoiiev xdpiv kcll dTroaroXrjv

Eig

from the dead

vTTaKoijV

iriareug

tv

Trdoi

TOlg e'&veoiv vnep rov ovofiarog

obedience to the faith

among

all

understand Kara

in the

sense of did, by, and explain thus

'

by

the

Spirit in his miraculous operations after

this exposition,

Christ's resurrection.'
ii.

Holy With

compare John

xvi. 14,

and Acts
et seq.*

33.

Thus Rosenmueller

in his Scholia,

and more
clear

fully in a dissertation published in the

i.

Commen-

tationes

Theologicte, vol.
it

pp.

315

But

this

interpretation,

although

makes a

New

Testament usage.

translation of the

and good meaning, is without any support from The phrase " spirit of holiness" is indeed a literal Hebrew for Holy Spirit, but it is never once used in this
Testament, the expression always being
;

sense in the

New

7Tvev[j.a

dyiov

with or without the article

and no reason can be assigned why between

St.
it

Paul
loses

should in this j)assage depart from the invariable usage.

sight

Besides,

of the

evident
spirit

antithesis

" according to the flesh"

and

"according to the

of holiness."
interpretation considers the
Spirit

The second leading

to denote

two words as expres-

sive of dignity, majesty, glory.

and

spiritual are often

employed
in the

what
XV.

is

excellent, perfect, holy, extraordinary

and

divine, (see 1

Cor.

X. 3, 4,

44^6,

Gal.

iv.

29,) and holiness,

ay luavvT), occurs
In

Septuagint as the translation of the

Hebrew

for majesty, splendour, glory.

See Ps. cxliv.,Sept.

in this place,

(cxlv.,

Heb.)

5, xcv. (xcvi.) 6.

Heb.

see the note, pp. 123, 124, spirit appears to be used in the

ix. 14, where same sense as

and to denote

Christ's divine condition as glorified Messiah,

his elevated state in the exercise of his original divine attributes,

and as
"

man, of lordship over the universe.

manifest in the flesh," that
is,

So perhaps

in 1

Tim.

iii.

16

Was

in

human

nature, "justified in the spirit,"

in his gloriously exalted
ii.

shown
'E^
is

to

be approved of and honoured by God

and divine condition.

Comp. John

xvii. 5,

Matt, xxviii. 18, and Heb.

xix. 20,

9. 8.

used in the sense of from,

is

aftei\

See Matt.

and 2 Pet.

ii.

The Greek

elliptical,

and the preposition eK must be supplied before

i.

VEKQGJV as before [lov in Acts

5.

The meaning of the whole may be

thus expressed

'a descendant of David, as to his condition of humiliation

while

in

human

nature on earth, (but) proclaimed the Son of God in power,

as to his divine nature in connection with his glorified humanity,

from the

time of his resurrection.' 5. " Grace and Apostleship

*Tliis
Is

:"

These words

may

express the two ideas

Kuinoel and Euperti.

a valuable collection of Dissertations exegetical and theolo^cal, edited by Velthusen, It comprises six octavo volumes, and was publislied at Leipsic in 1794-1799. Supplement by Pott and Euperti appeared at Helmstadt, entitled Syllogo Commcntationum Theo-

logicarum, in eight volumes, in 1800-1S07.

sixth edition, Lond. 1S23.

Home's

Introduction, vol.

ii.

part

ii.

Appendix,

p. 280,

22
G
iKiiions,

COMMENTARY ON THE
for

[Sect. 1.

his

name,
that

among
he in
to he

avTOv,

ol<;

iare koI

vfietg

6
7

wlioin
7

arc

vc also the called of

:

kXtjtoI 'It/ooD Xpiarov, rraai roig

Jesus

Christ

to

all

ovmv
dpi'ii'?]

ev 'Pw/x?/ dyajTTjrolr deov,

Komc, beloved of God, cnlkd

saints;
{,'race

kXtjtoI^ dyioi^
arro

X"P^C ^7"^ ^
-rrarpbc
I'miov

to you,

and peace,
thank

deov
fiev

from God our

8
Jesus Christ.

father,

and the Lord

Koi Kvpiov 'ItjOov Xpiarov.

First, I

my
you For

UpioTOV

God
all,

throufjh Jesus Clirist for

tliat

deio jiov did 'Irjaov

evxapiard rCi Xpiorov vzrtiQ

//

your faith

is

spoken of

rravrcjv v/iwr, orf

rrin-K; i'/iwv

throuj,'lu)ut the

whole ^orld.

God
with

my witness, whom I serve my spirit in the gospel of his

is

KarayytV.srai ivuXGirujKonju,). Mdprvg ydp fiov torlv 6 i9tof

w
<l)g

XaTpevo) iv tg5 TTVevfiari jiOV

dSiaXeiTrriog fiveiav vncjv ttoi-

Son, that without ceasing I

make

ev roj evayye?uu) rov vlov avrov,

TTuvrore
rojv Trpoa- 10
1)61]

mention
10 prajers
;

of

you always
if

in

my

making request,
at letigth I

hy any

ovjiai,

errl

means now

might have

evx^iv jiov deofievoc, drco)^

of the Gospel favour

they
the

in general

and that of the Apostolatc

in particular,

or

may

be a hendiadys, meaning, the favour of the Apostleship,

word grace in Gal. ii. 9. " Obedience to the faith :" literally, obedience The latter word may be understood cither objectively or subjectobedience to the faith,' that is, the Gospel, or, ively, and the meaning be,
'

'

Compare

of faith.'

'

obedience which springs from faith

'

;'

or

the translation be,

faithful obedience.'

" For

it

may

be taken adjectively, and

his

name

:"

meaning

'

on

account of his honour.'

0.

"The Called:" The word

is

used to denote those

who have been

latter.

invited to receive the benefits of the Gospel,

and also those who have

it

accepted them.
1

Here and frequently elsewhere

vii. is

means the

See

Cor.

i.

24

also

17, 18, 21, whore the verb also expresses the

is

same
to

meaning.
the Gospel.

It

God who

uniformly represented as calling

in

men

See the texts referred to

the latter part of the note

on

Heb.
7.

iii.

1.

"The

called of Jesus Christ" are they who,

by embracing
father of us

his religion,

belong to him as their Lord and benefactor.

of the verse might be translated,
'

The

latter clause

and

of the Lord Jesus Christ.'

passages.

But

this

would not be

in

harmony with other

and (from) the Lord

The meaning
;"

is,

"from God our

fiithcr,

Jesus Christ

and

this

remark applies

to St. Paul's epistles generally.

See particularly the introductions to second Timothy, where the 7//icJv is omitted, and to Titus, where its position is different, and compare also all
those texts which speak of the peace or grace of Christ.
Tlie author eviChrist.

dently represents grace as coming both from

9.

God and from

"With my
"
If," Scc.
:

spirit:"
vi. G.

That

is,

with

my
I

whole heart, sincerely and

at length

ardently.
10.

Sec Eph.
'

that

by God's goodness

may

be so highly

Oh.I.6-15.]

epistle TO THE ROMANS.

a prosperous journey

23
will of
I long 11

TTOre evod(0^7Jaojj.at ev roj i9eA//fiari

1

rov deov sXdelv TTpbg

Xapioj-ia viilv

vf^iag.

God

to

by the come unto you. For

'E m-Q^G) yap Idelv vfiag, Iva rt

to see you, that I

may

impart unto

fierad^

Ttvevfia-

you some
ye

spiritual gift, to the

end
is,

rcKOV elg rb orrjptX'^Tjvat vfiag

12 Tovro 6e earc, oyiiTTafOKhjdjlvat iv vjuv 6ia TTJg ev dXXi)AOtg iri-

may be that I may

established:

that

12

be eomforted together
faith

with you by the mutual

of you and me.

both

Ov 13 areuig, Vjiujv re Koi efiov. i?eAa) 6e viiag dyvoelv, ddeXcpoc,

5~c TToXXaKig 7:poe-&eii7]V eX^elv

Now

would not 13

have you ignorant, brethren, that

oftentimes I purposed to come unto

npbg

vfiag,

KOt eKCjXv'&rjV dxpL

you, (but

was

let hitherto,) that I

Tov Sevpo, Iva rivd Kapnov o^w

Koi iv vfiiv, Ka^cjg Koi iv rolg

might have some

also,

fruit

among you

even as among other Gentiles.

debtor both to the Greeks and 14

14 XoiTTolg e^veotv. "HXXijoi re koi l3apf3dpoig, GO(pdig re Koi dvoi]\o TOtg dtpeiXerrjg
elfii
'

am

to the Barbarians, both to the wise

ovtoj

to

and
in

to the unwise.
is,

So, as

much

as 15

vfuv rolg ev 'Pw/ig evayyeXiaaa-&ai.

7Tna&vjiQ]LJial

KaT^iui

me

am

ready to preach the

gospel to you that are at

Rome

also.

favoured as to

visit you.'

In

ISIac. x. 7,

the Greek

word has the same

meaning.
11. Xapiaiia

means any

spiritual gift,

whether ordinary or miraculous.

See
as

Cor.

vii. 7,

Rom.
is :"

xii.

6 et
is

seq,, 1 Cor. xii. 4, 9.

12, 13.
it

" That

This

equivalent

to, I

mean.

The Apostle

does,

were, correct what he had said.

Instead of jiwfelling on the thought

of obliging the

Roman

speaks as

if his visit

Christians by imparting to tliem some benefit, he would become the occasion through their mutual

faith of comforting

and strengthening each other.

And

so in the next

them and other converts as the means of benefit to himself: "That I may have some fruit;" that is, deThis is the proper meaning of Kap-nbv ex^tv. See vi. 21, rive advantage. and compare ixio^bv exe^e m Matt. v. 46, vi. 1. The sentiment also suits the modesty of St, Paul's character, and is entirely in harmony with that
verse he represents his connection with
in the following verse.
14, 15. Strictly speaking, the

Apostle was indebted to God, and hence

;

he feels and expresses his obligation to benefit God's creatures

and

ovro), so,

under the influence of

this consciousness,
in

he

is

ready, to the utmost of his

power, to preach the Gospel even

bly,

Rome where
after
Cjue,

be subjected to the severest persecution.

he would, most probaThe Greek may be pointed

according to Griesbach

with a

comma

after ovtco,

and another

and other

editors,

and the meaning be as just given; or both commas

in

may

be omitted, as

Hahn, and the whole clause expressed

be understood.

thus,

'

it is

my

earnest desire.'

In both cases eoTL will

24

COMMENTARY ON THE

[Sicr. 11

SECTION
Chap.
I.

II.

16-32.

THE GENERAL SIBJECT OF THE AKGUMENTATIVE PORTION OF THE EPISTLB STATED, WITH A VIEW OF THE MOUAL CONDITION OF THE HEATHEN WORLD.
16

For
of

am

not asliamcd of the

:

Ovyap
yeXiov
ovri,

gospel of Christ

for it

is

the

power
and

^Traioxvvofiat to evay- 16 dyvajug yap -deov eariv

ru) TTcarevTrputrov

God unto

salvation, to every one

;

elg ao)T7]Qiav Travrl

that believeth

to the

Jew

first,

'lovSaio)

re

Kol

IG.
it

ITere

St.

Paul enters on the argument of

his Epistle, introducing

'

with this declaration.

is

The

full

meaning of the words

vi.

am not ashamed
God
is

of"
I

contained in the parallel phrase of Gal.

14, "

forbid that

should glory save in."

;

The reasons
which
all
is

follow.

The Gospel
;

God's mighty

instrument

it is

intended to efTect man's salvation

faith

it
;

grants this blessing

on the condition of

readily attainable
family.
is

unlimited, extending to

the

human
ii.

"Power
i.

and

its

offers are

of God," like

"salvation" for Saviour in

Luke

30,

the abstract for the concrete,

Cor.

meaning God's

efficient

means.

Comp.

24.

"

Every one

that

believeth" implies the necessary condition, faith in

contradistinction to
offer

works whether moral or

and their rejection of
Gentiles.

ritual,

and also the comprehensiveness of the

it

although, according to the divine scheme,

it

was

first

made

to the Jews,

became the occasion of

its

being extended to the

is

The word

Greek, both here and in several other places,

used

in this enlarged

meaning.
desires to see the various

17.

The reader who

to the
It

meanings which have

here,

been given

phrase "righteousness of
evidently does not

God"

must consult the

probably his

commentators.

mean

his justice, nor

The general sense of the word in this Epistle when connected with the author's argument or statements allied
kindness or any other attribute.
therewith,
\9,

justification, that

is,

pardoning, acquitting;

or, state
in

or method
It

oi justification.

The last agrees best with the context

'
'

this place.

has been said to be a "comparatively unusual meaning," and not to "suit our own righteousness' and the righteousness of the opposition between

God;' as the former of these phrases cannot well mean our own method IT is opposed also to the explanation of the Apostle furof justification.' nished by the expression, the righteousness which is of God, by faith,'
^
'

Ch.1.16,

17.]

EPISTLE TO THE EOMANS.

also to the Greek.

25
For therein
is

17 "EXXtjvi. AiKaioavvT] yap deov ev avTU) diiOKaXvTireraL t/c -niareisdg elg ttlotlv,

the 17

righteousness of
faith

God
as

revealed from
it is

Kaddg yejpa-

to

faith

written,

Tcrac

6 6e diKaiog ek Triarecjg

The

just shall live

by

faith.

Phil.
tion.'

iii.

9,

which cannot,

in that passage,

"*

To

these remarks, which are unaccompanied

mean God's method of justificaby any evidence, I

'

can only say that they appear to

me

incapable of proof
is

Justification,

which

is

a proper

meaning of the word,

this idea will
it,'

probably used for the method of

literal translation:
'

justification,

and

be conveyed by a
in the

God's
"

justification is revealed in

naturally suggests the thought, that his

method

of justification

is

made known
p. 16.
'"''

Gospel; and this

is

the fact.

De

modo

et ratione in

explicandum esse videtur, quibus venia impetrari queat."

Ratio favoris divini consequendi per metonym."
voce, 5.
refer the reader,

Ammon
"

Koppe,

Wahl, Clavis Novi Testamenti sub

From

faith to faith."

must again

who wishes

to

see the various views which have been given of this phrase, to the com-

mentators.
exposition.

will state

Some

one or two, and then what seems to me the best connect " from faith" with the clause just explained,
faith.'

and read, 'the righteousness of God from (or by)

Comp.
'

iii.

30.

The next two words are understood

faith,'

either in the sense of

'

to produce

or faith

is

supposed to be put for

as in
:

the faithful

;'

that

is,

the abstract

for the concrete,

obtained

is

as follows

'

Heb. x. 39 in the Greek. The meaning thus The righteousness of God by faith is revealed in
j'

the Gospel in order to produce faith

fit

or,

'

in reference to

and

for the beneit

of the

faithful.'

Macknight says of the former "translation," that

it

"results from construing the words properly,^'' and that

"aflfords a clear

sense of a passage which, in the

ligible."
It is sufficient
it

common

translation, is absolutely unintelis his

to

remark that such

said to

opinion.

But, in respect

to the last view,

may be

be wholly improbable that the same

word,
senses

in so
;

very intimate a connection, should be used in such different

and, in respect to both, that the separation of the former half of

it

the clause from the latter and the connecting of the verse,
trary
"
;

with the

first

phrase of

is

most unnatural.
I

Professor Stuart endeavors to show the con-

but,

think, without success.

from

faith to faith " is

a phrase which cannot be divided.

fessor asks, "

sertion of the

answer.

What can the common ellipsis of to be after the verb affords a very ready " From faith to faith" means from a faith which continues to
'

Every candid reader must feel, that But the Promeaning be of revealed from faith .^" The in-

influence its possessor,

and which, being

Hodge,
p. 41.

in itself a vital principle,

grows

[Sect. I.

26
18
F( 11till'

COMMENTARY ON THE
wrath of God
is

revealed

from heaven

aj^'ainst all unf,'odliiiess,

'ATTOKakvnTeTai yap dpyfj 18 deov ctt' ovpavov iru jraaai' dot/3ttav

and

unri},'hteou.sness of

men, who

KoX

ddiKtav

dvdpio-iJV,

hold the truth iu unrighteousness

roiv ttjv dXi)^eiav iv ddtKig, aT-

and

increases.'

The same respected author,

f)hrase,
all

in considering

what has been

adduced as an analogous
remarks, that "in
to which the thing that

"to iniquity unto

iniquity,"

Rom.

vi.

19,

such cases, the accusative denotes the end or object

had just been named tends," and quotes as proof

life

Cor.

ii.

IG

"Savour of death unto death, of

strength to strength,"

unto

life."

But the

re-

mark
glory

is

not applicable to other similar phrases, such

as,

"

from glory to

from
is

dently expresses the idea of increase.

whicli

2 Cor. iii. 18, Ps. Ixxxiv. 7, which eviComp. 2 Cor. iv. 17, in the Greek,
our Bibles " a far more exceeding."

but inadequately rendered

in

The Apostle's meaning of the clause under consideration appears to be this: 'In the Gospel God's method of justification is revealed (to be) from a living faith which perpetuates itself and increases by virtue of its essential

character.'

And

think that the sense of the quotation which follows

It is

confirms this interpretation.

from Ilab.

ii.

4,

and

is

cited also in

Heb.

X. 38.

The

2)rophet

is

speaking of the truly religious man's steady

calamity.

faith in

God under apprehended

Thus

He

lives in a

calm and happy

reli-

state of acceptance

and favour with God by the uniform exercise of a

his faith is the

gious confidence.

same

as that which the Apostle

represents as justifying.
18. "

For

;"

This

may be

illative

of the implied thought, that some such

is

scheme of
the
full

justification as the

Gospel reveals

necessary for

all

men

or,

development which the Gospel makes of God's anger against

stated as another reason for the author's glorying in

sin

may be
Acts
it

xvii. 30.

" From

it.

Comp.
which

heaven" probably

qualifies " revealed," to

appears to be added as indicating the divine source of the revelation.

hold the truth in unrighteousness."

"Who

The

truth here intended cannot

be that which is peculiar to Christianity, as is evident from the following verses. It means religious truth in general, such as mankind possessed in
an early period, the influence of which they weakened, and much of which
they

often

by inconsistent and wicked lives. The word rendered "hold" means to suppress, restrain, and many commentators so understand Wiclif, Tyndale, Craniner, and the Geneva translation, all have it here. But the other sense agrees better M'ith withold ; the Rheims " deteiney
lost,

the subsequent context, which speaks of the divine attributes as being

" known," and of the
" knowing God " and yet dismust be granted that this meaning is quite defenthe general religious truth held by the Heathen was perverted and

Heathen world as

honouring him.
sible, as

Still, it

darkened by their

sinful conduct.

Cn.I. 18-21.]

EPISTLE TO THE ROMANS.

because
of

27

19 ex6vT0)V dcoTi to jvcootov tov &eov (pavepov eariv iv avrolg 6 ^ebg yap avroTg e(f)av^po)oe.

20 Ttt yap dopara avrov

[leva Kadoparat,

d-jo ktl-

tliat -wliicli may be known 10 God is manifest in tlicm for God bath sbewed it unto them. For 20 the invisible things of him from
;

aEO)g Kuofiov rolg TTOiTJiiaot voov7/

the creation of the world arc clearly

seen,

re dtdtog av-

being

understood

by

the

TOV dvvafxig icai ^eior/ig, elg to 21 elvat avTOvg dva-:TOAoy?iTOvg' diOTt yvovTeg tov ^ebv ovx "? debv edo^aoav ij rivxapioTTjaav,
dXX' ifxaTOL^&rjaav ev Tolg 6iaXoyiGfioTg avTCJv,
icai

things that are made, even his eternsd

power and Godhead;

so that

they are without excuse.

that,

Because 21

when they knew God, they

him not as God, neither
and their
fool-

glorified

eOKOTLO^r]
<Pd-

were thankful, but became vain in

their imaginations,

22

7]

davvETog avTOJv Kapdia,

19. "
article,

That which

may

be known

:"

The

original is

one word, with

its

and equivalent to 'the knowledge.'

ii.

Similar forms

may

be found

in the

Greek of

4, viii. 3, 1 Cor.

i.

25,

"goodness
"

which

(the law) could not

:" either

do

where the English translation has the foolishness and weakness."

God

hath showed

by an

original revelation, or
flxculties.
is,

by

the works of

creation influencing the rational and religious

20. "

The

invisible things of

him

the latter part of the verse declares.

Either, by

:"

That
"

his attributes

and nature, as
:"

From

the creation of the world

time the

means of the created objects; or, most probably, from the very world was made. The Greek bears either sense, but the former
made," a useless
repetition.

makes

the phrase, " the things that are

is,

The

general meaning of the verse

that the

works of creation have always

been to such a rational and moral creature as

exponent of God's nature and attributes.

man

a sufficiently practical

Two

particulars, however, ought

to be considered in relation to this subject:

first,
;

that the Apostle

is

not

speaking of a

full

degree of religious knowledge

and, gecondly, that the

influence on the

human mind

of man's original condition as stated in the

book of Genesis and of any primitive revelation of which he may have been the subject, must be allowed their due weight. What such a creature as
man,
in his present state,

might be able to ascertain by the exercise simply

very different question, and one which the

of his

own

reasoning on the works of nature, had he no other direct or indi-

rect sources of information, is a

Apostle's language does not take into consideration.

spurious philoso-

phy assumes a
but
all

certain conceivable condition of primitive

human

nature;

well ascertained facts support the foith which maintains such assump-

tions to

be groundless.

21.

"When

knowing.
Kapdia.

they knew:" That is, having enjoyed abundant means of Compare "seeing and hearing" in Matt. xiii. 13. "Heart," This word is often used by the Hebrews to denote the mind

28
22 ish
injf

COMMENTARY ON THE
Iicart wsna

[Sect. II.

darkened.

Profess-

OKovreg elvai oo<pol t/iwpoi^jyaai',

themselves to be wise, they

fools,

KuX T'jX/.a^av
iSeuv

ri'iv

66^av tov 23
6iioiL)[j,arc

23 beiuine
glory

and

changed

the

d<pif(ip~ov

iv

of the

uncoiTuptible

God
four-

dKuvog <p^apTOv dvdpu)7T0V Kol

TTereivCjv
tp7TETU)V.

into an image
tible

made

like to coirup-

koi

Terpa7:66G)v

koI

man, and
l)casts,

to birds,

and

Ato Kol
KapdiCJv

TraptiiOKEV 24
iTTidv-

footed

and creeping things.

also

avrovc; 6 T^eug ev ratf;

24 Wherefore

God

gave them up

juaig

~u}v

avTU)V

eig

to uneleanncss

through the lusts of

CLKa^apaiav, rov dTipuL,Eadai ra

aoj^iara avroiv kv tavTolg.

their own hearts, to dishonour their own bodies between themselves 25 who changed the truth of God into a
lie,

Of- 25

rtveg lierijXXa^av ttjv dki^^uav

rov diov iv
fida&rjaav

tcj ipevdec

Kol iae-

and worshipped and served

blessed for ever

the creature more than the Creator,

who

is

Amen.

26 For this cause God gave them up

unto vile affections
:

for

even their
natural

eAarpevaav t^ KTiaec Trapd tov Kriaavra, 6g eariv evXoyTjTog elg rovg aldvaq dji/jv. Aid rovTO 7Tapt6o)Kev 20 avrovg 6 -debc eig -nddr] drijxiag
koI

women
use

did change
that

their
is

into
;

which
likewise

against
the

yap djj?^eiai avrCJv nerTJXXa^av rrjv (f)voiK7]v ^rjatv elg

al re
rj]v Trapd (pvotv
ol

27 nature

and

also

duoiiog re Koi 21
ri'iv (I)voiktjv

men,
the

leaving the

natural

use of
lust

dppeveq d^evreg

woman, burned

in their

XprjOiv rrjg ^qkeiag e^eKavdrjoav

one toward another, men with men

tv

r'q

ope^ei avrcov eig dX/JjAovg,

working that which

is

unseemly,

dpoeveg ev dpaeoi r^v daxTjjioovvTjv

and receiving in themselves that

Karepya^ofievoL Koi r7]V

but often
read
:

also, as here,

with a direct reference to the affections.

Thus we
justifi-

"

With the heart man

10; that
is,

believeth unto righteousness," or rather,

justifying faith

cation, Horn. X.

must be

cordial,

and have

its

due influence both on the understanding and on the

22, 23. "

affections.

They became

fools :" This

may comprehend

a declarative

meaning; they both showed and increased their folly. The absurd and ridiculous idolatry into which they were permitted to fall abundantly verifies

the statement in both respects.

24-31. The Apostle now proceeds to

of the Heathen world.

describe the moral condition

vices into which
in

The corrupt and debasing

were
in part a judicial

men
this

were allowed

to

fall,

punishment, and

part a

natural consequence, of the degrading idolatry.

The correctness of

description of the abandoned and wicked state of the Heathen, has been

confirmed by various writers.

Whitby and Leland, in their respective works on the advantages and necessity of a divine revelation, abound with
evidence and illustration; and Paganism as it

now exists

verifies the inspired

statement, and shows that such results are the invariable concomitants of
stupid ignorance and idolatry.
It
is

to

be observed, however, that

this

Cn.

I.

22-31.]

EPISTLE TO THE EO MANS.

rjv edet,, rrj c TrXdinj^

29

dvrijuaMav,

avrdv iv eavrolg dTToXafijid28 t'ovreg. Kai Kadojg ovk edoKijxaoav Tov &ebv tx^iv ev imyvcjoei,

rccompcnce of their error Avhich was meet. And even as they did not 28
like to retain

ledge,

God in their knowGod gave tlicm over to a

;

TTapidoKev avroi/g

6 i9eo^

reprobate mind, to do those things

-which are not convenient
filled

elg dSoKifiov vovv, -rrocelv

rd

fifj

being 29

29 K^^M^mvra,

TTerrXTjpiOj^ievovg red-

with

all

unrighteousness,

ay ddiKia, Tropveia, TrovTjpia,

irXe-

fornication,
ness,

wickedness, covetousfull

ove^ia, Kaicia, fiearovg (p&ovov,

(povov, epiSog, doXov, icaKOT]-&Eiag,

maliciousness;

of envy,

murder, debate, deceit, malignity

whisperers,
backbiters,

30 ipi^vpiardg,

KaraXd^ovg,

i9eo-

haters

of 30

arvyetg, v{ipta-dg, vTreprjcpdvovg,

God, despiteful, proud, boasters, inA-entors of evil things, disobedient

dXa^ovag, e^evperdg KaKcHv, yo31 vevacv d-ei-&Xg,davvETOvg,davv-

to

parents,

without

understand- 31

Mrovg, doTopyovg, daTTOvdovg,

ing,

covenant-breakers,

without

description of the heathen

to

is

intended to apply to thern as a body, and not

applies to the subsequent descrip-

every individual.

The same remark

tion of the state of the Jews, in the second

and third chapters.

This

is

in

harmony with
" Truth of

the general course of representation which pervades the

this Epistle.
to,

argumentative parts of

God

:"

Equivalent
" Lie,"

the true God.

Compare

the phrase,

"glory of God,"

in verse 23,

and also

in Ps. cvi. 20,

which the Apostle

evidently has in view.

which

is

antithetic to " the truth," is the

abstract for the concrete, and put for an idol, implying the vain
ful

and

deceit-

character of idolatry.

Tholuck very appositely quotes similar language

at their substituting so great a

from Philo, who, referring to the idolatrous calf made by the Hebrews in
the desert, says that
lie,

"Moses was amazed

ipevSog, in the place of so great a truth, dXrj^etag.''-

WdoKiftov, towards the end of the 28th verse, refers to edoKiiiaaav, at

the beginning
to a state of
''E;\;eiv
: '

As

they did not think

to

fit,

approve

of,

God abandoned them

mind

?iot

be ajyproved of, to

be condemned, reprobate.'
to

ev iinyvojaei, for encyivoxjKetv,

is literally,

have

in

knowledge,

and means, to recognise and properly regard."

preposition,is often used in this Avay for the verb.
is

"E;^ety, with the

See

Tim.

iii.

4.

noun and The same

rendered

true ofyivofiai.

See

Tim.

ii.

14,

where "was God."

in the transgression" is

equivalent to transgressed.
either
'

Qeoarvyelg in verse 30,

may be

hateful to God,' or "haters of

to

Wiclif has the former, and

the

Rheims " edible

odibiles.

God," the word being borrowed from the Vulgate,

Deo
tions,

Tyndale, Cranmer, the Geneva, and King James' translalatter.

have the

As

all

the other epithets relate to the character

latter rendering is preferable.
viii. 7,

and properties of the persons described, the

The natural " enmity" referred

to the

to

is

explained in

to

law of God.

'TlSptardg' insolent and injurious per.sons.

be a hostility
"

Inventors

80
natuial affection,

COMMENTARY ON THE
implacable,
knowiii},'

[Sect. II

unthe

dveXeTJfiovat;
w/itt

oiTiveq ro AiKai- 32

32 merciful

-wiio,

judgment of God, that they which

conunit such things arc worthy of
death, not only do
tlic

same, but

t(w deov ^TTiyvovrer, uri oi ra roLavra -npaaaovrtc d^ioi i^avdrov elaiv, ov jiovov avrd Trotovaiv, d?.Xd Kol ovvevdoKOvai
TOig irpdaaovai.

have pleasure in them that do them.

of evil things

:"

In

2 Mac.

vii.

31, Antiochus

is

called " the author, or dis-

coverer, or inventor, evperr^g, of all mischief against the

gil calls

Hebrews,"

Vir-

Ulysses, scelerum inventor.

JEn.

ii.

1G4.

32. Wiclif and the Ivheinis translator, following the Vulgate and a few

Greek
the

authorities,

introduce

the negative,

"undirstoden not" or "did

not understand," immediately after the word " God."

Locke sanctions
is

same

interpolation.

But the external supporl of such a reading

is

not

of

much

weight, and the sense resulting

at variance with the scope of

the Apostle.
as enabling
to
is

lie evidently appeals to the natural moral sense of mankind,

them
It

to recognise

God's law

in a

degree

sufficient to

become

them a

rule of action.

Comp. verse 19-21.

The

last clause

of this verse

a climax.

describes the evil habit of the mind.

The persons described

not only commit iniquities, but enjoy a malignant satisfaction in so doing,

and

in associating

with their wicked companions.

SECTION
CUAP.
II.

III.

THE INCONSISTENCr OF JEWS IN THEIR CONDEMNATION OF GENTILES, AND THEIR FOLLY IN TRUSTING TO EXTERNAL PRIVILEGES.
II.

ITicrefore,
able,

thou

art

incxcus-

Aid dvaTToXoyqTog
&po)7Te Ttag 6 Kpivcov

el,

d)

dv-

II.

man, whosoever thou art

:

ev

d>

yap

that

judgest

for

wherein

thou

Kpiveig rov trepov, oeavrbv ko-

judgest another, thou condemnest

TUKpiveig

rd yap avrd npda-

Chap.

ii.

1-11. "Therefore

:"

This

is

not a mere particle of transition.

St.

Paul has convicted the Heathen of gross immorality, and consequently has proved
that,

on the ground of mural obedience, they can have no claim to

justification to

God's favour, and must look for acceptance or

dependence.
lie
is

now about

to prove that the situation of the

some other Jews

This
is

does not in this respect

differ at all

from that of the Gentiles.

the

ultimate design of his argument.

Inasmuch, however, as the Jew, although

Ch.

1.

32.II.

6.]

EPISTLE TO* THE ROMANS.

0L6a[j,ev 6e, 8ti
thyself;
for

Si
that
judgest,

oeiq 6 Kpivuv.

thou

TO Kpi^M Tov -deov ioTi Kara dXijSeiav im rovg ra roiavra

docst the same things.

But we are sure that the judgment of God is

according to truth, against

TTpdooovrag.

Aoy^^

6e tovto,

them

rd TOiavTa TxpdaaovTaq Koi ttomv avrd, on av SK^ev^xi to Kpifia "H tov ttXovtov TTJg 4 TOV deov ^prjOTOTTjTog avTOv Koi TTjg dvo-

dvdp0)7:e 6 npivojv rovg

which commit such

thinkest thou this,

things.

And

man, that

judgest them which do such things,

and doest the same, that thou shalt Or escape the judgment of God ?
despisest

^Tjg Koi TTjg ^laKpodvuiag KaTa(ppovelg, dyvo<x)V, otl

thou the riches of his

not knowing that

to ^prjOTOv
;

goodness and forbearance and longsuffering,

Tov ^eov
5

elg [leTdvoidv ae dyei

the
to

Kara
pii,eig

6e

ttjv OKX7]p6Tr]Td

gov

goodness of
repentance
?

God

leadeth thee

KoX dj.ieTav67jTOV Kapdiav -drjoavoeav~(o

dpyijv ev rjftepa
dpjTJg Kol dnoKaXvipecog dcKaio-

But, after thy hard-

ness and impenitent heart, treasurest

up unto thyself wrath, against

judgment of God;

Kpiaiag tov &eov^ bg aTToduGet

eKdGT(t)

the day of wrath and revelation

of the righteous

KaTa Ta epya avTOv-

who
committing similar

will render to every

man

ac-

offences, did not scruple to criminate the Gentile, the

is

immediate object of the Apostle here

culpability of his conduct.
fore."
It applies,

to

show him the inconsistency and

Thus we see

the proper illative force of " there-

as other similar illative particles occasionally do, to the

latter part of the verse.

Compare
'

" therefore " in

John

vii.

22, and

2 Tim.

ii.

10, which most probably qualifies the words that follow.

The

author's idea

may

be expressed thus

Since those

who commiit such crimes

are worthy

of punishment, thou,
guilty of the very

Jew, art therefore inexcusable, because thou art

things as those Gentiles,

same

whom

thou art continually

in
i.

condemning.'

The

antithesis lies

between " them that do them,"

is

32,

and

" doest the

same," here.

This

confirmed by the words in the next

things,"

verse, " against

them
are

that

commit such
to

and those

in the following,

" and doest the same."

Undoubtedly the censorious disposition and conbe denounced, but the chief point of the
in

duct of the

Jews

meant

remark
the

is,

the gross inconsistency of judging and condemning Gentiles for

sort of practices
is

same
it

and vices

which Jews themselves indulged.

all

No
but

doubt the remark

is clear,

of general application to

inconsistent

men

from the context and the subsequent part of the chapter,

that the
"

Jews are particularly referred to. Judge " is here used in the sense of censuring, condemning, as in Matt. vii. 1, 2, and John vii. 51. " We know:" It must be admitted by all.^" According to truth :" that is, equitable and right. Comp. Acts x.

34.

" Riches of
ix.

his
i.

goodness
7,

:"

Equivalent to his

'

abundant goodness.'
'grace,'

See

23 and Eph.

'his

abundant and excellent glory' or

32
7

COMMENTARY ON THE
cording to his
deeds:
to

[Sect. III.

tlicm

rolg

fityv

ku^' vTTOfiovtjv

'pyov
Kal
alu)-

who by
8

patient coiitiiiuuucc in well

ayai9ou
viov

66^av koX
L,T]rovai

rifiiiv
l,(^i'jv

doing, seek ior glory und honour

dfjjdapaiav

and immortality, eternal

lite

but

Tolg de t^ t^iddag koI

Txj

unto them that arc contentious, and

aTTtidovoc fitv
dojitvoic; 6e

dX7)&eia, -nn-

do not obey the truth, but obey

unrighteousness,
indigiuition

ry

ddiKig.^ dpyi) Koi

and

dvjw^lirl

-dXlipig Kol
-ipvxTJv

orEVox(^pia

wrath,

tribulation

and

anguish,

TTuaav

dv^pt^rrov tov

upon every soul of man that docth

evil,

Karepyai^optvov to kukov, 'Iou-

of the

Jew
;

first,

and

also of

10 the

Gentile

but glory,

honour,

and peace,

to every

man

that work-

daiov re rrpoirov Koi ''EX?.7)vog 66^a 61 Koi riprj koI elprjvr] 10 TravTi Tw tpya^opCvo) rb dya^ov,
^lovdaio) re

eth good, to the

11 to the Gentile
:

Jew
for

first,

and
is

also

-pwrov kol
"OooL

"EXXtjvc.
1

there

no

Ov yap
TGj

iari Trpoactmo^jjxf^ia Trapd

12 respect of persons with God.

as

For

i9ec5.

yap dvupug 12
dTToXovv-

many
as

as have

sinned without

ijpaprov, dv6po)g Koi

law, shall also perish without law

~at

KOL oaot tv vojuo TJjiaprov,

and

many

as have sinned in the

6id vSfiov KpidqoovTaL, (ou yap 13

ol

by the law 13 (For not the hearers of the law arc

law, shall be judged

dnpoaral rov Vupov diKatoi

and compare " multitude of thy mercy "

" not knowing,"
sinful neglect

in

Ps.

v. 7.

'Ayvowv
The

either,

and then the ignorance will be voluntary arising fiona

;

and consequently criminal

or,

not considering.

latter

he a legitimate meaning, as verbs expressive of knowledge are Compare the use of ovvitvrog m also employed to denote attention.
to

seems

Matt.
in

xiii.
ii,

19, of ySeLV in Acts xxiii. 5, of avveg in Ps. v. 2,

8, Sept.

and of tyvo)
understand.
its

Hos.

See also $vviev

Cor. xiv. 2.

m
"

the Iliad,

1.

273.

The same remark

to,
is,

applies to the verb to hear, Avhich often

See Matt.

x.

14 and

racter and tendency.

means

to attend

Leadeth
:"

:"

that

such are

chais

" Treasureth

up

The

original idea of a treasure

here entirely

lost,

and the word means nothing more than heap up or

prepare abundantly.

"Contentious:"
iii.

literally, 'of contention,' like,

"they
10
is

that are of faith" in Gal.

7, for 'the faithful.' "Peace" in ver.

used in the

Hebrew sense of blessing. 12-lG. "For:" As usual this particle

'

is illative.

It

sustains the

immefor

diately preceding remark.

There

is

no respect of persons with God,

he judges and punishes

Gentile and of Jewish
shall

men

according to the degree of their respective

privileges and opportunities of religious improvement.'

siiniers,

The
xii.

cases of

who

subject themselves to condemnation,

each be decided on this consideration.

Comp. Luke

47, 48.

In

the final decision, the obligation of the Israelites to obey the law under

which they lived

shall

have

its

due

influence, as

shall also that of the

Heathen

to

obey the law of nature suggested by conscience and reason or

Ch.II.7-14.]

epistle TO THE EOMANS.

&(!),

83

Trapd T6J

a/lX' oi TTOirjToi

14 vofiov diKaioydrjaovrai.

rov "Orav

just before God, but the doers of

the law shall be justified.

For 14

yap

tdvT] TO,

fiTJ

v6[iOV

sxovra

when

the Gentiles, which have not

traditionary revelation.

In a word, the state of each

man

shall

be deter"

mined with reference to his situation and advantages.

is

The word

sinned"

here used emphatically.

In the language of Ernesti, there is " an accesIt

sion of

meaning

to its ordinary signification."

means

so sinned as to

subject themselves to condemnation, sinned without repenting, or persisted

in sinning.

The phrase

"

him

that worketh not" in iv. 5 means,

'

who doth

not work with a view to obtain justification thereby.'

Such emphatic

The senses are readily perceived by a due attention to the context. meaning of " without law," and " in the law," may be ascertained by They express the condition of Gentile and referring to 1 Cor. ix. 20, 21.
Jew.
\/

The Apostle has

follows
is

just said that a neglect to live religiously according to

the condition in which

we

are placed, will subject us to merited punishment.

is intro-

What

intended to confirm this statement, and therefore

" for."

duced by the
verses,

illative,

This

is

a clew to the meaning of the next

justification,

which do not refer to the ground of

but simply assert

the inefficacy of hearing and knowing God's law, and the necessity of sincere obedience to secure acceptance.
It is

not justification properly speaking

but sanctification which

is

is

the subject of the verse, the whole idea of which the

contained in
St.

Lord."

Hebrews xii. 14, " without holiness no man shall see James has the same thought, which he expresses partly in
i.

the

same terms,
is

22-25.

It is

a great mistake to suppose that the Apostle

speaking here of justification.

He

does not

mean

to assert that

any one

can be justified by doing the law, for the whole scope of the Epistle and
of Scripture in general
is

against this error.

He means

that the privilege

of hearing the law, which the Jews overvalued, was

useless unless they

endeavoured to keep

it.

This endeavour, being a test of their sincerity

and a proof of

their faith,

was

also an evidence of their justification, but

certainly not the cause of

it.

Professor Stuart, in his translation of a part of Ernesti's Elements of

Interpretation, remarks, that

"Rom.

ii.

13 states the rule of legal

justificafitly

tion."*

If the

meaning were,

that the

words of the Apostle would

express such rule, the remark would be admissible.

No

doubt

St.

Paul

might properly have stated

this rule in the

very terms here used, but the

context shows that such was not his intention.

He
the

does not merely introin his commentary on same remark on verse

duce "a supposed case," as the same author affirms

verses 14 and 27.
26.
"

Professor

Hodge also makes

Paul does not say that any Heathen does

* Andover, 1822,
p. 92,

fully

answer

the

note on Sect.

181.

7/6

f^

^
1m.

'yy^

84

COMMENTARY ON THE
the law, do by luitiuT thu
tliiiiys

[Sect. III.

<pvaf:i

rd rov vufiov
fXTJ

TTOiy,

ovroi

contained

ill

the luw, these, having

vo^iov

^^''^vrt^

iavTolg dot

demands of the law, (lie case is merely stated h/j)othcticalli/.^^ So also on verse 27 " As pointed and understood by our translators, this verse expresses more than the preceding one.* The obedient Gentile would not If the obedience is hypothetical, as it must be to only be accepted" Sic.
:

harmonize with the Professor's statements elsewhere, the acceptance can

ideal. The same "The Apostle does not moral law,) "was ever done; but

be no more than
verse 2G.

hypothetical view

is

given by Barnes on

expressly affirm that this" (keeping the

he supjwses
tite

case."

Ilaldane, in his

peculiarly polemic Exposition of the

Komans, pursues the same idea of hypothetical statement and argument.f But the very next verses to that under consideration, and also the 26th and 27 th, afford palpable evidence that St. Paul is not speaking hypolhetioally. " When Gentiles do the works of
the law," and " the uncircumcision that keeps the law shall judge" or con-

demn

the Jewish transgressor,

is

evidently not the language of hypothesis.

this part

!Much of the confusion of thought occasioned by

should rather be rendered,
this

of the Epistle has

arisen from translating the original verb in verse 13 " shall be justified,"

while

it

'

shall

be approved

of,

accepted.'

The

re-

marks of Morus on
salvation,

point are very judicious.

"The terms

justification,

new man,

faith,

are used in various senses, and therefore are not

always
The
Affect

to

be explained
made no

in the

Same way. Attention

to this will

remove
it

ap-

Professor has
reniarlc.

objection to such pointing and meaning; and, if be bad,

would not

my

by a

t Not to embarrass the reader, I prefer throwing a few quotations from this writer, accompanied On tlie words " to every man that worlictli good " in ver. 10, lie says reinarlc or two, in a note. "He who had performed bis duty, if any stich could he found, should enjoy rest and satisfacUon."
Is the verse hypothetical
?

and can

it

was
law.
that

practically worthless?

On

ver. 12: "

be believed that the Apostle here makes a promise which he knew Without laie, that is, a written law, for none are without
;

The
Is

Gentiles had not received the written law

they had, however, sinned, and they shall perish,

to say,

bo condemned witliout that law.

is

Binned, they will be judged, that

cliircs

to s.iy,

The Jews had received tlie written law; tliey had also condemned by that law; for. in the next verse, St. Pa\il dobe justified; and consequently, as condemnation stands
it

that only the doers of the law

sliall

oppo-sed to ju.stifleation, they

who

are not doers of

all

will

bo condemned."

According to

this state-

Jews and Gentiles. The expositor's error results from not recognising the emphatic character of the word " sinned," and others in the same connection, as above st.ated, and also the true meaning of "shall be justifled." On ver. 13: "The doers of the law shall be justifled. By tlds we must understand an exact obedience to the law to bo intended." On ver. 25: "When, therefore, the Apostle says, if thou keep the law, he supposes a case, not implying that it was ever verified but if it should exist, the result would be what is stated." And on the

ment the Apostle

affirms the

condemnation of

This hypothetical mode of reasoning is we have an example in the .ftme chapter, where bo says, that th doers of the law shall be juKtifted; of whom, however, in the conclusion of his argument, Chap. iii. 19. be affirms that none can be found." The exposition of tlie first text is erroneous, and assumed without "Tlio fulfilling of the law and its trans.proof; and in the latter the subject Is different. On ver. 27

nest verse

"

He

supposes aca.se In regard to the Gentiles.

common

with Paul, of which

gression are here to bo taken in tlieir fullest import, namely, for an entire and complete fulfilment, and for the slightest transgression of the law." The reader will be graUfied to learn, tli.it after so much of

what baa been called hypothetical, (wliicb, however inapplicable he may regard the epithet in reference " the Apostle, In vs. to the Epistle, he will probably allow is strictly appropriate to the expositions.) So Mr. Ilaldane allows. 28, 29, passes to what is reality, not supposition."

:;

Cn.II.U,15.]

EPISTLE TO THE ROMANS.

MecKVVVTat rb ypanrbv ev
not the law, are a law unto tlicmselves:

35

15

vofiog,

oiTiveg

tpyov TOV

v6iiov

which show the work of 15

parent opposition.

And many

objections to Christianity

would never have

to justify,

been urged,

\(

diKatovv had not been invariably translated

tpya

works, and so in other similar instances.

tijted is

Whenever the phrase

it

to

become jri^<i-

uttered, the hearer immediately attaches to

;

the idea of obtaining

In Rorti.
ii.

remission of sins

whereas

this is

not always

its

meaning.

13,

diKai(A)-&fjaovTat signifies, will

be approved of by God, will be rewarded by

The discourse has nothing to do with remission of sins."* A striking word in the same sense occurs in Matt. xii. 37 "By thy words thou shalt be justified, and by thy words thou shalt be
him.
instance of the use of this

condemned
stitute a
xi.

;" that is,

the language, as indicative of the character, will con-

ground of divine approbation or condemnation.

"

So

also in Matt.

19

Wisdom

is

justified

of her children

;"

which means, that the

really wise will recognise the excellence of God's religious dispensations

and

heartily approve them.

The verses immediately following must be explained,

"

if

the context be

properly regarded, of Gentiles not acquainted with a divine revelation.

By

nature "

is

an erroneous translation, which might lead to the supposiability to

tion of fallen

man's having a natural

keep the divine law.

It

ought to be rendered, 'in nature,' meaning in their natural condition without a direct revelation.

Tyndale, Cranmer, and the Geneva translation,

is,

have "of nature;" Wiclif "kyndle," that "without law"

in ver. 12.

"naturally," as the
It is

Rheims

has plainly expressed the meaning of the Saxon word.

equivalent to

The sense
do

is

as follows;

'For when Gentiles

conformably

who have no

directly revealed law,

in this situation live

to the general directions of revelation, although they have no such revealed

law as the Jews have, yet the general principles of duty taught and inculcated by conscience and reason, are to become their law and to govern
them.

And

these principles always coincide with those of revelation, and

are shown in the lives of such.'

It has been supposed, that to speak of Gentiles living agreeably to moral law w'ould be contradictory to the representation given of their religious and moral condition in the preceding chapter. But it ought to be considered

that the Apostle

is

there representing the state of the Heathen as a

mass

while here he speaks of some individuals.

And

besides, the obedience he

has

in view, can be nothing more than a general endeavour to live in accordance with that degree of religious knowledge which the sincere Gentile may have. There is therefore no inconsistency. Yet the supposition has

given rise to an attempt to explain

this

passage differently, by changing the

-who had been con-

usual punctuation, and understanding

by "Gentiles" those
li.

* Hermeneutica Sacra Nov. Test. vol.

p. 18, Lips. 1802.

36

COMMENT AKY ON THE

the law ^^Tittcn in their hcurtfl, their

[Sect. III.

ralg Kapdiaig
rvpovOTj^

avrdv^
rTjg

ovfifuip-

conscience also bearing Mituess, and

avrojv

ovvEtdrj-

vcrted to Christianity.
the Gentiles,

The sense thus

in

elicited is as follows:

"When

who by

nature have not the law, do the things originally

the

intended by and
their idols,

virtually contained

law

when they renounce

that

and no longer worship the host of heaven, but turn to the

service of the living

God; when they accept of

salvation that

is

now made known unto them, and submit to the righteousness that is now manifested in their sight; these, though they have
more than supply
blessed,

of

God

not the

law, are a law unto themselves, their faith in Christ and his doctrine does
the jdace of the law of

Moses

and by

their submission

to tliat promised seed, in

whom

all

the nations of the earth Nvere to be

and who

is

the very end of the law itself for righteousness to every

one that believeth, they evidently show the great work of the law written
iu their hearts."
It

seems strange that a man should be able

to persuade
is

himself that such can be the Apostle's meaning. The statement

irreconcilable with the whole scope of the context,
last

evidently

and indeed with the very

words rightly understood.

The Apostle

is

not contrasting Jews and

the irreligious

converted Gentiles, but endeavouring to

make

Jew

feel his

delinquency by comparing him with the sincere Gentile.

Certainly

men

who had
Yet so

" faith in Christ " and had embraced his " doctrine," could with

no propriety be said not to have the law, and to be a law unto themselves.
satisfied is the

author of this exposition with the truth of

it

as to

^affirm, that " the context plainly

shows, and the sense of the whole Scri[>ture

proves, that the words not only fairly mai/ but necessarily ought to be so
translated."*

"

Work

of the law

:"

This has been supposed by some to be equivalent

'

to the
is

common

expression,

works of the

law.'

But

in

such case the word

always plural. Besides, such works are open to general observation, and
is

the phrase expresses a holy course of living; whereas what

here spoken

of

is

" written in the heart."

The

phrase has also been regarded as pleoillustrations

it is

nastic for

law simply. Such pleonasms are not uncommon, and

in

may

be found

most commentators and lexicographers.

But

unne-

cessary to introduce such a principle here.

The Hebrew word correspondterm "work"

:

ing to " work," ni25p, and the word denoting substance, reality, nature,

625, are used by

Hebrew

writers, as the

is

in this pas-

sage, for reality, efficiency.

Thus Maimonides
will

"

The work,

reality, nb5?2.
in

of that element (or principle,)

be seen."
iv.

Foundations of the law,

sect. 7, p. ll.f
Willats,

Bernard's Selections from the lad, chap.

*8ee the Religion of nature proved to be a mere
In the Scholar armed, vol. t This worlc
is
i.

And
article

in the
published

idol,

by Charles

M. A. an
;

p. 20", 210,

Lond. 1795.
will

a small

ocUvo volume, which

It

be found very useful in

1832.

ikcilitatiDg the acquisition

of Kabbinical IXebrow.

was

publisliod at

Cambridge in


epistle TO THE EOMANS.
dXh]Xo)v rdv
ij

Ch.II.15.]

37
the

crewf Kot [iera^v

their

thoughts

mean

wliile

XoytOfiiov Kar7]yopovvT(j)v

koI

accusing, or else excusing, one an-

precepts on repentance, chap.

the reality (nature) of the

i.

sect. 6,

d2S occurs
and "

day of atonement,' &c.

sort,

Paul

is

probably of the same

same sense and The expression of St. the work of the law" is its
in the
:

'

reality,

and

efficiency, that

which

God

hath

engraven on the heart or

moral nature of man.

Gentiles, to

Tlie sincere though imperfect

is right,

endeavour of some

do what

shows that there

is

a moral law which the

'

God
such

that

made them

has stamped upon their nature.

The conscience of
it is

men
;'

bears concurrent witness with this law of which

the index,
for

and

their thoughts

and reasonings interchangeably condemn or apologise

them

that

is,

sometimes do the one and sometimes the other.

The

preposition

avv

in composition with the participle here used, is considered

I

by many

as adding nothing to the sense.

it

prefer, as above, giving its pro-

per meaning, because

makes a good

sense,

and corresponds with the

author's ordinary usage, as will hereafter be seen.

rendered in our translation, " the

mean

while

one another."

Mera^v dXXrjXcov is Each of the

in such a con-

two words certainly bears the meaning here given, but not
struction as this.

Besides, " one another" cannot refer to the persons

is

under consideration, for the Apostle

ing or defending others character and condition.
;

not speaking of some of them accusits

but rather of the actings of the mind on

"

own

One

another" relates to the thoughts, and the

two Greek words mean interchangeably, alternately. The idea is that the thoughts and reasonings of the individual sometimes accuse and sometimes
apologise for him.

The connection of
discussion.

the 16th verse has been the subject of considerable

it

Bengel connects

with the word show in the beginning of

ver. 15, which, although in the present tense, he regards as having a future

meaning.
Still

Thus he

elicits this

sense

'

character will then be manifested.'

the condition of such Gentile
;

the remainder of that verse will

in the

mark
is

mind

present state of being.

will

His meaning may be thus expressed

Olshausen favours
all

'And they
ment.

show that God's law

really written on their hearts,

this arrange-

(their conscience, &c.) in the day' &c.

Such

may be

the construction, but

the clauses of the 15th verse

appear to be so closely connected as to make any separation of one from another quite improbable and moreover, it would seem that the verb
;

should certainly have been in the future.

The construction most usually

IG and 12.

adopted places

vs. 13, 14, 15, in a parenthesis, connecting vs.

Professor Stuart rather prefers making the 12th also parenthetical.

objects to so long a parenthesis.

Tholuck

But

this is

not unnatural in such a

writer as St. Paul.

It

were

idle to swell this note with illustrations taken

I

from Hebrew and other ancient writers; but

think

we need

search no

38
16
otlicr;) in the

COMMKNTAUY ON THE
day when God
shall

[Sect. III.

dn-oAoyov/it'vwv),

i]fi^p(f,

6re 16

judge the secrets of men, by Jesus

17 Christ, according to
hold,

KpLvn 6

Stuc;

rii

kqvttto.

twv
6e 17 ^""^

my gospel.

Ik--

di'i^pwrrwi'

Kara rb tvayytkiov
XpiOTOv.
"El

thou art called a Jew, and

fiov 6iu 'l7]aov

rcBtcst in the law,

and makcst thy

av ^lovdalog

eTTOVoiidi^xi '^"^

farther for parentheses in the Bible, though they

in printed editions or in

manuscripts, than the

may not be marked either Book of Deuteronomy and

;

Solomon's prayer at the dedication of the temple

the Odes of Horace, and the

and

in the classics,

than

^neid of

Virgil.

diction springing

from a
writer

glowing imagination

is

very likely to abound with parentheses.

of such a temperament, striking on a certain thought allied to another just

expressed, would naturally dwell on
it

for

a time

and, under the influence

of such feeling, might indeed be drawn off entirely from his main topic,

provided his tcmi)crament should got the better of his reason and judgment.

But

this is

never the case with

St.

Paul, whose logical faculty and ardent

in his

feeling are

always

in

ha])py

harmony, the thoughtful element

If,

character counterbalancing the sensitive.

on any occasion, he diverges

it is only, like some experienced and judicious show you more fully the beauty and richness of the prospect, and to impress you properly with the sublimity of the scene. He always brings you back again to the original point of view. I can see

from the most

direct course,

fellow-traveller, to

no valid objection, therefore,

the
15th.

in regarding the 16th verse as

connected with

the 12th, although i)erhaps not to the exclusion of a connection also with

similar construction,

most probably, appears

arlso

in

the 5th

chapter, where the latter half of the 18th verse, though closely allied both
in

thought and language with

first

tlie

foimer, seems

to

make

the conclu-

sion of a sentence, the

part of which consists of ver. 12th.

the Gospel which
I

"My
in

Gospel:"
i.

That

is,

preach.

Thus 'my
I

trust,'

2 Tim.

12, means, the

Gospel with the preaching of which

which
I

have been

intrusted.

Our

])araphrastic translation, '-that

have committed

unto him," does not give the right meaning, which would rather be paraphrastically expressed

by,

'that

which has been committed unto me.'

will carefully

This will be evident to any one

1

who
i.

compare

in the

Greek

Tim.
"

i.

18, vi. 20,

and 2 Tim,

14.

The

silly

exposition which would

St.

make

My

Gospel" equivalent to the Gospel of

is

Luke, supposed to be

written under the Apostle's superintendence,

unworthy of notice.
t't

17-24. "Behold:" Instead of ide

many

ancient authorities read

is

dg

but

if;

and thus the Vulgate,

si

autem, which

followed by Wiclif and the

Rheims.
protasis,

In this case the first part of the sentence, technically called the

will

extend to the end of the 20th verse, and the 21st will

begin the latter part or the apodosis.

The

best critics prefer this reading,

which

is

supported by most respectable external testimony, as

may

be

Ch.

ir.

16-24.]

EPISTLE TO THE EOMANS.

vofio)

39
knowcst
his 18

va~av'q rS)

Koi Kavxaoat
diacp^povra,

boast of God,
will,

and

IS

f!'

deio Kol yivuxTKEtg to -^eXTj^ia

Koi doKiiid^eig
Karrjxovi^EVog

ra
e/c

and appi-ovcst the things that arc more excellent, being instructed
out of the law; and art confident 19
that thou thyself art a guide of the
blind, a light of

rov

vofiov,

Id ~t:~oidag re oeavrov ddTjybv elvai rv^Xo)V, (poig ruyv kv oko20

TEL, TTaidevTTJv

them Avhich
instructor

are in

a/)p6j^WT,

diddaj.i6p-

darkness,
foolish,

an

of

the 20

KaXov

VT]m(j)7',

e^ovTa

ttjv

a teacher of babes, which

21 Seiag iv
Kcov KEtg
;

(pMOiv TTJg yvu)Geu)g koI Trjg dXr]rw vofio) 6 ovv didda-

hast the form of knowledge and of

the truth in the law.

Thou

there- 21

ETEpov OEavTOV
6 KTjpvoacov
;

ov diddokXettteiv
jlolxevelv

fore wliich teachest another, tcachest

firj

thou not thyself? thou that

22 KXETXTEig
HOixsvEtg

6 XEyo)v
;

fir)

preachest a

man
?

should not

steal,

6 pdEXvoaojiEVog
;

ra

dost thou steal a

thou that sayest 22

23 EidcoXa lepoavXElg

og ev

voi-io)

man

should not commit adultery,

Kav^doaL, did

Trig

'^apolidascjg
aTijidi^Ecg
6t^
;

dost thou commit adultery? thou that abhorrest idols, dost thou com-

Tov vofiov TOV &EOV

24 To yap ovofia tov deov

vfidg

mit sacrilege thy

boast

thou that makest 23

law,

L/

of the

through

The general sense in seen in Griesbach, and in other critical editions. In the one the reader's a^ttention is called to either case remains the same.
the foct which in the other
called a
is

hypothetically stated.

'

Behold, thou are

Jew, &c.

art thou therefore practically

inconsistent?'

Or:

'If

named a Jew and hast so then that teachest another not teach also thyself,' &c(i.1~KavxdoaL is the second person present passive, an unusual contracted ^oxm oi KavxaEoai put
thou art
for the regular Kavxdxi or

many

claims, and advantages, dost thou

Kavxa.

It

occurs also in ver, 23, and

is

similar to

odwdaai
later

The best grammarians regard it as a form of the common dialect.* "Knowest his will:" The article in the Greek
in

Luke

xvi. 25.

supplies the place of the pronoun and therefore there

is

no occasion
Chap.
:"

for the
i.

use of

italics.

pp. G9, 70.

See Middlcton on the use of the

"

article,

v. Sect.

3,

Approvest the things that are more excellent

The Greek

admits another rendering, thus: 'distinguishest the things that differ:' and " hast experience of good the translation of Tyndale agrees with this view
:

and bad,
cates,

in that thou arte

informed by the lawe."

i.

Both have able advo-

who have appealed alike to Phil.

10,

where the same expression

occurs.

the character described.

in Philippians, as a

Either meaning suits the context here and would well apply to But the former is better adapted to the context

prayer for the approbation of what

is

best

is

more

in

character with the Apostle, than one for any degree of mental discriminaThe Vulgate has here probas utiliora, and in the other tion would be.
place ut

probetis potiora.

"A

light of

them

that

are
iii.

in darkness:"
1,

See Eobinson's translation of Buttman's Greek Grammar, Sect. 103,

note

t.


COMMENTAEY ON THE
breaking the luw dishonoiircst thou
24
(ikaa<})T]iJ.elT(u

40

[Sect. III.

iv TOig t-dveai,

Kct-

For the name of Cod is blasphemed among the Gentiles

it is

God?

iSwf ytypuTTTai.

ITfpiro/i^ filv 25

yap

(i^tAeZ,

eav vufiov Trpdoay^

,

25 through you, as

written.
if

For
thou

circumeision verily profiteth,

pirofirj

keep the law; but

if

thou be a

iav 6t TrapafiaTTjg vufMov f}f Tj trtgov aKpofivoria ytyovev. 'Euv ovv 7) aKpofivaria ra dcKai- 20

breaker of the law, thy cucumci-

Figurative for
i.

'

a teacher of the ignorant and sinful.'

16.

5,

Matt.

iv.

"The

Comp, John
or,

viii.

12,

form:" The Greek word expresses a mere

;

appearance, a semblance, in opposition to the reality

correct impression.
In the former sense
its
it

occurs in 2 Tim.
;"

iii.

a delineation, 5, " a form

of godliness," in contradistinction to
without the reality.
superiority,

" power

that

is,

a show, pretence,

But here

it

describes

some supposed advantage and

meaning.

and therefore must have the

is

latter

Ver. 21

et seq.
folit.

The

interrogative construction

generally preferred in this and the

lowing verses, and the particle " therefore" seems to be

Olshausen prefers the direct address.

in favour of

Passages similar to these

in senti-

ment may be found in Jewish writers. Koppe gives a few illustrations. "Dost thou commit sacrilege?" Namely, by robbing God of his just rights and service. Comp. Jklal. i. 7, 8, 12-14, iii. 8, 9. This is a much more probable meaning than that of plundering heathen temples, which
has no historical support, and would hardly be introduced in such a connection.

Verse 24,
See,

refers to

what

is

stated in several places of the

Iii.

Old

Testament.

among

others, Isa.

5,

and Ezek. xxxvi. 20, 23.

in

25-29. These verses contain the same general thought as that

12 IG;

and
is

in this respect,

may be compared

with Ileb.

x.

2G-31 and

vi.

4-8. " For"

probably

illative

of the general thought before expressed and illustrated,

little

namely, that the external advantages of the Mosaic law were of

or no

worth, unless accompanied by an internal religious character.

cision
is

Circum-

put,

by a synecdoche,
;

for the

whole Jewish system, or denotes a

state or Gentiles

Jewish condition
themselves.

and uncircumcision expresses a Gentile

An

attentive reader will immediately perceive these different

shades of meaning, and be at no loss rightly to attach them to the words.

The

first

three verses of this portion are regarded

by
I

the writers before

mentioned as expressing merely supposable

cases.

must repeat the

remark before made,

that

on

this theory the

statements seem to

me

to be

mere
verse
:

trifling.
'

Nothing appears plainer than the meaning of the 2Gth

If the Gentiles sincerely

to them, they are just as acceptable to

obey the law of God so far as it is known God as if they were Jews.' And
is

that a real, sincere, though imperfect, obedience

what

is

meant, and not

is

a hypothetical perfect one, " which has never actually existed,"

proved

bv

the next verse.

For preposterous would

it

be

to speak of Gentiles

Ch.

II. 25-27.]

EPISTLE TO THE ROMANS.

sion
is

41

biiiara
7]

dh-pofivaTia

rov vo^iov (pvXdaoTj^ ovxl avrov elg Trepiroi)

made imcircumcision. There- 26

uncircumcision keep the

fore, if the

21

fJ^TJv

Xoyiadrjoerai, Kal Kpivel

righteousness of the law, shall not

his uncircumcision be counted for

(f)voe(jjg d,Kpoj3voria rdv vofiov reXovaa oe rov did ypafifiarog

circumcision
cii-cumcision

And
is

shall not un-

27

Koi TrepironTjg 7Tapa(3dTTjv

vof-iov

which

by nature,

if

hypothetically keeping the law, and yet really condemning

transgressions.

Jews
?

for their

Or

is

the condemnation hypothetical too

to

This would

seem necessary

in order

preserve consistency, but would involve too

great an absurdity to be maintained.

our Lord's language in Matt.

"

xii.

41, 42,

of the South, shall condemn this

meaning is made luminous by "The men of Nineveh, the queen generation." Here the original for
Its

condemn"

is

the

same word compounded with a preposition

is

as that here

translated

"judge," and the preposition

often omitted

without any
It

diminution of the proper meaning of the compound word.

therefore that the keeping of the law in verse 25,
fect obedience,
is

follows

not an absolutely per-

but only a sincere one, although imperfect.

In verse 26, the

word

" uncircumcision " as first used, is the abstract for

to 'the uncircumcised man,'

the concrete,

and equivalent

and the pronoun

" his," which follows the second instance of the word, has this intended concrete for its antecedent. "

The uncircumcision

that

is

mean, the Gentile who

in this
case,5

is

naturally uncircumcised.

It

by nature :" This may must be granted that,

;

the words

"by nature"
is in

are unnecessary
is

still

such adjuncts

are not

uncommon.

Nevertheless there

undoubtedly force in Olshauseu's

remark, that the whole phrase

the verse, "

evident contrast with the last clause of

by the

letter

and circumcision dost transgress the law."

'

He
the

connects the words by or rather, of nature, ek ^vae(j)g^ with the clause

uncircumcision that

fulfilleth

the law.'

The whole idea

will therefore
is,

be

expressed thus

'

Gentiles,

who of

their natural condition, that

without

any

direct revelation, live in accordance with the

science.'

"

By

the letter

and

circum.cision :"

law of reason and conMaeknight remarks that " the

with the next, " makes no

common
sense."

translation,"

which connects

this phrase

"though a Jew," I'egarding "letter and circumcision" as a hendiadys, thus " Judge thee, a transgressor of law, though
prefixes the words,
:

He

Jew by

the literal circumcision

is

;"

that

is,

outwardly.
in

But the meaning

such a connection

thus obtained

less forcible than

;

one might expect

and from such a writer

omission of which
is

and

it

requires the insertion of an expression, the

improbable.
state,

Ata, with a genitive,

hij,

through, some-

times denotes circumstance,

and

may be
ix.

Thus

in

Cor.

ii.

4, " with,(Jta,

many
in

tears ;"

expressed by, along with. v. 10, " done in his body," 6t.d,
12,

in his bodily

condition.

Also

Heb.
is

"not with the blood, but

Closely allied to this
is

with his

own

blood,"

where did

used twice.

42
it

C
fulfil

MMENTA
who
not

i:

ON THE
ycLp 6 iv

[Sect. 111. IV.

the law, judge thee,

Ov

tw

(l)avep(^, 'lov7/

28

by

tlic letter

and circumcision dost

For
lie is

dalog iariv, ovSt

iv

tw ^aaAA' 6 29
rre-

28 transgress the law?

a Jew, which
is

I'fpw, ev aapKi, Trepnofn),

one

outwardly,

^v ruj Kpirrru) 'lovdalor, Kai

pcroiii}

neitlier is that circumcision

which
is

Kapdiuc, iv

7TVt:vjiari,

ov

2U

is

outward

in tlie flesh;
is
is

but he

ypdjiiiari'

ov 6

trrati'oc

uvk i^

a Jew, which
circumcision
the
spii'it,

one inwardly, and

that of the heart, in
letter,

avi^pwrrwv, dP^A' tK rov ^eov.

and not in the

is

whose praise
God.

not of men, but of

the signification, notwithstanding, which it seems to have in Rom. xiv. 20, " who eateth with offence," 6id, notwithstanding such result. Thus we

speak of persisting through difficulty, that

is,

notivithstanding
letter'' is

it

and

this last

meaning seems most appropriate here.

'

"The

best explained

by

the written law.'

It is

the law considered as " written and engraven," and

the

word

is

thus used in

Cor.

iii.

G.

The sense of the whole phrase may

be expressed thus: 'notwithstanding the advantages of the written law and

the Mosaic system.'

The general meaning of

ism
its
is

the three verses appears to be as follows

if

'

Juda-

indeed advantageous,

you

live a religious

life,

in conformity with
is

moral precepts and

spirit; otherwise

your condition as a Jew

If therefore the

no more

acceptable than that of a Gentile would be.

Gentile yield

a sincere obedience according to his knowledge and opportunities, surely

his Gentile condition will

be regarded as favourably as
if,

if

he had been a

Jew.

Yes, and this Gentile,

with no other advantages than those of his

life,

natural condition, he lives a sincerely religious

will rise

up

in the judg-

ment and condemn you, who, notwithstanding

and the Jewish
religion,

the advantages of scripture

do nevertheless transgress the law of God.'

evidently denote

28, 29. "Spirit and letter"

what
iii.

is

internal

and

what

is

merely outward, somewhat similar to 2 Cor.

for

G,

where the same

words occur
in the

Law and

Gospel

'

Circumcision does not consist merely

outward

rite,

but chiefly

in the

Inward character.'

The
In

spirit of the

Jewish system promotes internal

cision

sanctification,
ix.

of which the outward circum-

the

was a symbol. Comp. word Israel is once used

Jer.

2G. Deut. x. IG, xxx. 6.

Rom.

ix. G,

to denote those of the lineal descendants of

Jacob who were

(comp. John
i.

spiritual in character.

Such are the genuine

is

Israelites,

47,) as here the true

in

The general thought

makes
a

these verses
rites,

Jew may be

the inwardly religious

: '

man.

thus expressed

It is

not a scru-

pulous attention to outward

but an inward principle of holiness, which

man

acceptable to God.'

Ch.

II.

28 III.

2.]

EPISTLE TO THE EOMANS.

43

SECTION
Chap.
III.

lY.

JEWISH OBJECTIONS MET AND SINFULNESS PROVED. DRAWN.

III.

GENERAL CONCLUSION

Ti ovv TO TxepiGGOv rov

;

IlOVTzepi-

^Yha.t advantage then liath the III.

daiov
2
TOj.iT]g

?/

rig

i)

oxpeXeca ~rjg

Jew

or

what
?

profit is there of eir-

UoXv Kara navra

jLtev

rp6-

cumcision
chiefly,

Much

every

way

7T0V

TrpwTOV

yap,

on em-

because

that

unto them

o-revdrjaav

ra Xoyia rov &eov.

were committed the oracles of God.

Chap.

iii.

There

is

a very close connection between this chapter and the

preceding.

There the Jews as well as the Gentiles are said to have broken
is

God's law, sincere obedience to which

his favour.

insisted
is

on as a condition of

In this the charge against the

Jews

renewed, and proved by

the author returns to his

reference to the

Old Testament

and

in this

way

main

topic,

and comes to the conclusion that neither Jew nor Gentile can
After such a course of remark as pervades the previous chap-

expect justification by moral obedience.

Vs.
1, 2.

ter, distasteful as it
is

must have been

to prejudice, ignorance

and vanity,

it

quite natural for the Apostle to introduce a querulous objector starting

Still,

the inquiries.

the form of the expression

may be

nothing more than

his interrogative style.

xi. 1, 2, 4,

Comp.
to

iv. 1, vi.

1-3, 16, 16,

viii.

31-35,

11.
is,

In either case the general sense will be the same.

in

way

:"

that

reference

]-eligion

and morals.

" Every
illative,

ix.

19-21,

" Chiefly because

that:" literally, 'for indeed chiefly because.'

as the general thought
in this, that,' &c.
tive,
is,
'

For may well be

it

they have much, for indeed

clause the
: '

consists chiefly

In

the following

word

" oracles" is accusa-

they were entrusted with.' Wherand the correct translation thus ever the original word occurs in the sense of committing or entrusting, the person is in the nominative, except in one case where the verb is in the infinitive
;

and even here

See
1

it

follows another verb the nominative to which

17, Gal.
ii.

is

personal.

Cor.

ix.

7, 1

Thess.

ii.

4, 1

Tim.

i.

11, Tit.

i.

3.

The term "oracles" is used in Acts vii. 38, for the divine law as received by Moses. It may here comprehend the whole revelation as contained in The possession of this sacred treasure principally disthe Old Testament. tinguished the Hebrews from all other people, and gave them spiritual advantages which could in no other way be secured. 3-8. The question before put is What is the advantage of Judaism ?
:


COMMENTARY ON THE
For wliat
!

44
3
if

[Sect. IV.

some did not

believe,
fiiith

T yap
?)

el 7)maTt](jdv riveg,

i^u)

shall tlicir unbelief

make
true,

the

aTnoria avriji'

rifV
;

liaTLV rov

of Ciod without eH'ect?

God

for-

i9toD

Karapy/jam
(5k

.M/}

ytvocro'
TTag

bid

yea, let

God be
as
it is

but every

yivta^u)
6e

6 -dtoc

a/iz/i^T/f,

man

liar

written. That

dvdpojTTog

ipevarTjc,

Kadcog

thou mightest bo justified in thy

sayings,

yfiypa-n-ai

utxux;

uv

diKaiiod'^g

and

mightest

overcome

iv rolg Xuyoig aov Koi viKiiaTjg

to which an answer has just been given.

rally

Tlie question results very natu-

from the representation before made of the moral condition of the

it

Jews; consequently

stands in close connection with

it.

The author
if

says,

"some"
him

Jews.

He

might have said many, but

loved nation.
irreligion, or
spirit

his delicacy
'

of feeling leads

to spare his

much

Comp.

xi. 14.

What

some,

influ-

enced by neglect and

devoted to an external system merely,

of their law, have been
;

and regardless of the inward

fidelity, that

fjiithless to

God,

and have rejected the true Messiah be placed

which
tle's

shall their

want of

faith

destroy God's

trustworthiness of his in which the fullest confidence should

?'

The word

Triorig,

which

is

generally rendered "faith,"

as

is

often

used to denote confidence,

it

fidelity, trust,

shown by
is

the connection in

occurs.

The sense of the

verse, which
is

expressed in the Apos: '

interrogative and forcible manner,

simply

this

the irreligious un-

belief of
fidelity
sion.'

some Jews

cannot, in the least degree, gives

make

void or diminish the

of

God which

him a

perfect claim to our faith and submisfail

The

reader of the Greek will not

ijTTiarTjaav,

to

remark the paronomasia

ttlotlv.
'

in the

words eTnarev-drjaav,

favourite figure with

be.'

Hebrew

writers.

dmaria, and

This
let
it

is

"

God
in

forbid
is

:" literally,

not

The phrase

is

expressive of aversion, and

is

used in the Septuagint

for the

Hebrew word which

rendered

our English translation as

above. Comp. in the Hebrew, Septuagint and English, Gen. xliv. 7, 17. The following words may be construed thus but let it be, God is true and every man a liar.' In this case, however, the Greek would most probably
:

'

be, nr) yevoiro' yevoiro de, &c.

The

usual construction can hardly be im-

proved.

The verb

is

declarative, 'let

God appear
the verse

to be,' as in
is,

2 Cor.

iv. 7,

"the excellency of the power

pear to be divine.'

may

be of God," that
is

'may
:

evidently apthe fidelity of

The sentiment of

plain

'

God must be
never waver
;

maintained, whatever

may

be the consequence as respects

is

every individual of mankind.'

but man, weak,

His truth
from Ps.

essential,

and of course can

and corresponds
middle or pas;'

sinful, unstable, is
li.

always prone to error

1.)

and

falsity.

The quotation

is

(Sept.

6,

with the words of the Septuagint.

sive.

Kpiveadai,
'

may be either
is,

If the former, the translation will be,

when thou judgest

and

if

the

latter, as in

our English Bible, " when thou art judged," that

w^hen

weak and

arrogant

man assumes

to question the correctness of thy procedure.

The

-^VV

Ch.

III. 8-7.]

EPISTLE TO THE KO MANS.

Kpivecj-9ai
iji-idv

45
But
if

iv

TW

ddiKia

oe. El dt- ^ deov SiKaioavvrjv

;

when thou

art judged.

our

cry vtarT/at,

Ti ipovi^ev

jU?)

dStKog
;

6 &edg 6 eTTLcpepcov rrjv dpyTJv

6
7

M?) {Kara dv^pcoTTOV Aeyw) yevoiTO t-TTSt TTCHg Kpivel 6 debg Tov Koafiov; El yap rj dXii^eia
'

commend the righteousncss of God, -what shall we say? Is God unrighteous, who taketh vengeance ? (I speak as a man :) God forbid for then how shall God judge the world? For if the
unrighteousness
;

6
7

latter exposition agrees

suit that in the

very well with the connection here, but would not

literal translation

Psalm, the

of which

is,

'

that thou

mayest

be

justified in

thy speaking, (and) be pure

in thy judging;'
to,
'

and the paral-

lelism requires the latter phrase to be equivalent

In ver. 5, the

thy j)assing sentence.'

same

objection

is

again resumed, although in a different

form.

The Apostle may intend

to speak of

man's wickedness

in general

as being

made

to establish and

recommend

to a thoughtful creature the

is

divine excellence.

But, inasmuch as the language

it

put into the mouth of

a querulous Jew,
self,

may

have arisen from statements of the Apostle him-

what such a one might represent as the ground what the author elsewhere says, namely, that the rejection of the Gospel by the mass of the Jews became, in the providence of God, the occasion of offering it to the Gentiles. See ix. 23, and
since he has asserted
I

of his follacy.

allude to

note there.

The

objector seems

to

have in view a charge of iniquity

" God's righteous-

brought against the Jews on account of thoir unbelief.

ness"

is

to

be understood as before in

17.

Professor Stuart indeed

is

objects to this, that as " the Apostle (or the objector)

attribute of

speaking of that

God which
this

is

concerned with the judging and punishing of

offenders, the retributive justice of

God

L.ust be understood

by" the
of

phrase.

But

does not follow, since God's character as righteous judge

his attribute

would be equally impugned, whether the words express

justice or his plan of
justification.

Opposition to the one or rejection

of the other must alike be followed

by

divine

punishment.

Still it is

not improbable that both meanings

may be merged

into one,

and the
There

phrase express God's righteousness as shown in his offering justification and

salvation, through the

Gospel scheme, alike to Jew and Gentile.

appears to be a sudden suppression of the sense, an aposiopesis, as the

rhetoricians call the figure.

The objection
:

is

commenced and suddenly

method of
shall

in-

terrupted

by
to

the Apostle thus

'

If

our irreligion and iniquity tend, as

justifying
?

you
right

say,

recommend and

establish God's
case,

men
is

through the Gospel

well, in this

what

we say
wrath

what

the

ness?'

"Taketh

conclusion'?

that

God

cannot justly punish you for this faithlessliterally,

vengeance;"

bringeth

upon,

equiva-

lent to, inflicteth punishment.

Comp.
is

i.

18.

He

expresses his abhorrence

of such a conclusion, since

God

the righteous judge of the world.

"I

46
tnith of
throuj,'h

COMMENTARY ON THE
God hath more
abouiidcd

[Sect. IV.

rov deov iv

tu> Ifii^ i/^euCT/iart

my

lie

unto

liis (,'loiy.

why
?

eTTKfuaaFvaev el^ ttjv S6^a%> avtov, ri ^ri Kuyu)

h'ph'Ofiat
;

am I And not
yet
tliat

also

judged as a suiner

<l)c

iiiiapritiXbr

rather, aa

wo

be slander-

Koi
Koi

firf,

Kadcog (3Xaa(f)aai

ously reported, and as some afllim

(pTifiovfie^a
I'lfiag

Kadur

Tiveg

wc

say,

Let us do
?

evil,

that

Xf.yuv

Sri TTOUjnoiiev

rd
u)V

good may come

whose damnation

KUKa, Iva

tX-dij

rd dyadd

speak as a

man
it

:"

that

is,

as

men

are accustomed to speak.

is

This phrase

is

generally employed to
occasionally
It is

mark what

weak,

frail,

erroneous, sinful, though

means,

in

accordance with sound reason, as a rational being.

used

in

connection with conduct or character.

Thus

in

Cor.
is,

iii.

3.

"

Walk

according to man," (marginal reading, and Greek,) that

as

weak
iv.

and
to,)

sinful

men
in

feel

and act; Gal.

i.

11,

"the Gospel

is

not afler (according

1

man,"

character with

human weakness and

associated with

imperfection;

Pet.

G,

" according to men," that

is,

most probably, according

these things as a

to their erroneous

and

sinful prejudices.

It is also

Thus

in 1 Cor. ix. 8, "

fallible

Say

weak and
"I speak

statements,

drawn

solely

some remark or argumciit. Are they my own from human observation and

man f

experience, and therefore but inadequately supported

after the

And

in Gal.

iii.

15,

manner of men:" Here the Apostle does not mean, as some have imagined, 'I argue with you weakly and in a way adapted to your imperfect understanding;' but, 'I appeal to you as one reasonable

man may

properly appeal to another.'

Tlie careful reader will

have observed that the inspired author has not

Jewish objector.

yet fully met the

infidel

He

has merely stopped his

fidelity

mouth, by asserting the unwavering truthfulness and

opposition to
all

of

God

in

human

falsehood and faithlessness.

He

has merely said

is

that the great judge of the world cannot possibly

right.

do anything but what

his objection.

All this the

is

Jew might
in the

grant,

and yet renew

"

And

this

he

made

to

do

next verse.

The

truth of

God"

is

evidently

identical with

his faithfulness

and righteousness before spoken of; and

"my
said
:

lie" is

but a stronger

mode of expressing Jewish impiety and wicked

what had been before

infidelity.
'

The objection

therefore does but repeat

If the perfect

and true character of God become the better known

are pleased to represent as
I,

by means of what you

behaviour,

my
it

false

and wicked

why

should

who have become

is

the occasion of advancing God's

is

glory, be considered and punished as a sinner, since

admitted that

through

me

God's honour

augmented?

The complete answer immediis

ately follows.

The

principle on which the objection rests

that detesta-

condemns its advocates, that the end sanctifies the We may do what is wrong in order to advance what is right.' means The Apostle speaks of this principle as one which was calumniously charged
ble one M'hich justly
:

'

Ch.

III. 8-11.]

EPISTLE TO THE ROMANS.

;

47
?

rb Kpifia h'diKOV eon. Tt ovv -npo'^vpoexoiieda ov Trdvrcjg

is just.

What

then

are

wc bctttr
:

than they f

No, in no wise

for

Tm2tte^a j'ap,
10 elvai,
ai9wf

''lovdaiovg re kol
vcpi'

we have
sin;
as

before proved both Je^vs

"EX^rjvag Tzavrag

dfiapTiav

and Gentiles, that they ai-c all under

it is

ytypauTai

ort

written,

There

is

10

OVK tart dtKUiog ov6e elg- ovk eartv 6 ovvlcjv, ovk eotlv 6

none righteous, no, not one; there 11 is none that understandeth, there is

by some
the

folse witnesses against Christians.

Various ways of analysing

Greek text have been proposed by the commentators.

/i^,

Some have
this sense
:

suggested to supply ta before and Xe^Ufiev after

which gives

'and

why may we

not say, as
//?/,

we

are slanderously reported to assert;' or,

in connection with
: '

supplying ri before

and reading

on

TTOCi^jaujiev,

the

intermediate words being in a parenthesis, thus

evil to

and why may we not do

to

promote good.'
firj

The simplest construction seems

does
it

be as follows.
thus

After
'

understand eori and read the clause interrogatively,

that,

And

is

it

&c.

"?

mvolve

this

conclusion

Or, supply the

:

imperative earo), and

'And

let it

not be, (as

make the we are

ix.

sentence affirmative and imprecativc, thus

caliimniously charged to affirm,) that
find a similar

we
full

may

do' &c.

The reader may

method of bringing out a

reply to au objection in

20-23.

9-18. npoe;^6jUei9a.
be, 'are

If this

be passive the natural translation would

suit the context.
It
it

we
of,

excelled?' which

would not

In the
also

middle

voice the verb

the sense

means

to hold before one's self.

may

be used in

to offer a pretext.

In this case, if

be connected with the

offer?'

preceding words thus,

'what pretext then do we

for

the following

would be a very unsuitable reply,

words, 'none at
lation will be,
'

which

we

should rather expect the

all.'

If it

be disconnected with what precedes, the trans1

what then

do we allege any pretext V

it

According to

either this or the former construction,

will not

be easy to determine

what the pretext referred to is. Probably, therefore, it is best to give the middle verb an active meaning, thus What then? have we superiority ?
:

'

are

we

in a better condition

the words so as to

Thus Theodoret, although he connects all form one clause, " what advantage then do we pos?'

sess?"*
with, " in

It

is

remarkable, however, that he has nothing corresponding

no wise."

Perhaps he

felt

that this reply

if

would not
which
is is

suit the

connection which he had adopted.

received, the

But

we

retain that

generally

meaning which he gives

to the

verb

most appropriate.
and
his question is

The Apostle has returned

equivalent to this:

to the subject of justification,

'What then? have we Jews any advantage over

sin,

the

Gentiles in pleading exemption from

and consequently

in expecting to

obtain justification
*

by obedience?'
the

On

Romans

in loc, Opera, Paris. 1643, torn. Hi. p. 30.

'

48

COMMENTARY ON THE
They
^/cC^twv

[Sect. IV.

12 none that scekcth after God.

oic
all

tov
d[ia

-Btov

TravTef 12

gone out of the way, they

;

i$eKXivav,

rixpei^dr^aav

are together become unprofitable

ovK

tan
6

TTOtCJv ;]^;p7/aT0T;/Ta,

ovK
ralq
Ibg

there

is

none that doeth good, no,

Their throat
;

lariv

tc>)<;

tvu^.

'rd(pog dveoyy- 13

13 not one.
sepulchre

is

an ojjen

juvog

Xdpvy^

avruiv

with their tongues they

;

yXi^naai^ avrdv idoXiovrrav

daiidcjjv

have used deceit

the poison

of

vno rd

x^'^^V o,vru>v

The marginal translation, " charged," is preferable. This Even if the other is admisis certainly the usual meaning of the Greek. The sinful condition of the sible, it does not agree so well with the fact.
" Proved
:"

Gentiles has indeed been fully exhibited in the

first

chapter, and as the

author's statements can be substantiated by abundant testimony, they

may

But he has not yet presented the same evidence of the delinquency of the Jews. He has accused them of practising the same vices for which they condemned the Gentiles, and the accusation was
be regarded as proved.
susceptible of

undoubted

j^roof ;

but he has not yet drawn out the evidence

proceeds to do.

of their criminality.

This he

now

Thus he

either sustains

the charge before made, or, according to the other view of the word, con-

firms the evidence of guilt before implied, and

proved.

it

may be

said, in a

degree

"

Under

sin :" that

is,

subjected to

its

domination, sin being pro-

bably personified, and regarded as an imperious despot. Comp. vii. 14. The Apostle now proceeds to prove Jewish sinfulness by referring to
statements

made

respecting the people in their

own

scriptures.

The 10th

verse in substance, and the following verses to the 19th even in language,
are found in the Alexandrine copy of the Septuagint of

Psalm

13, with this

exception that vtto in verse 13

is

added, and that St, Paul has put the sen-

timent of verse 11
is

in

the form of an express negation, which in the

Psalm

only plainly implied, the second verse of which contains precisely the
It is

same sentiment.
not one,"

possible that the

words "there

is

none righteous, no,

may

be the Apostle's
cited.

immediately afterwards
observes as follows
:

own remark drawn from the passages On the third verse of the Psalm Jerome
on to that where
it is

"

From

this verse

said, there is

no

fear of

God

before their eyes, the

Hebrew

contains nothing to corre-

spond.

It is

inquired, therefore,

how

the Apostle uses this testimony in his

Epistle to the
sists

Romans.

reply that the testimony which he adduces con-

of passages interwoven together from Deuteronomy, the Psalter, and

other places of Scripture,"* lie then proceeds to

as
it is

comment on

the

Psalm

in the

Greek.

Breitinger, in his edition of the Septuagint, after

giving the passages at the bottom of the page, adds, " the scholiast remarks
that all these are wanting in the

Hebrew."

The probability

is

that they

were appended

to the Alexandrine copies of the Septuagint, in order to

make them

coincide with the Epistle, not that they have been lost from
Opera, Edit. Mart. Paris. 1699,

Tom.

IL

Appendix, CoL 146.

Ch. ni. 12-18.J

EPISTLE TO THE ROMANS.

asps
is

49
lips:

14
15

(x)v

TO GTOiia dpag Kot mKpiag

'O^eig ol
alj.La

under their
is full

whose 14
shed 15

ytfiei.

rrodeg

avruv
ra

mouth
ncss.

of cursing and bittcrfeet are swift to

16 EKxeai

o{ivrtjJi^iaical

Their
;

XaiTiopia EV rdtg odolg avrtdv

blood

destruction and misery are 16

17 KOL 66bv elpijvTjgovK tyi-waav

IS ovK eoTC ^ojiog -deov dnivavTL

in their

ways;

and the way of 17

peace have they not known. There 18

the

Hebrew.
is
;

They

are taken from various places of the

Old Testament
11 from 2;
Isa. lix. 7, 8,

verse 10

from Ps.
13 from

xiv. (Sept. xiil.) 1 ha the general thought;

v. 9,

12 from 3 and Prov.

and

cxl.

14 from
1.

x.

15-17 from
in loc.,

i.

16; 18 from Ps. xxxvi,

See Erasmus

and compare
vii. p.

the note on verse 3 of the

Psalm

in Bible

de Vence,* Tom.

390.

This view suits the Apostle's argument better than that which supposes
that they

were

all

taken from one Psalm.

For, by proving that sinfulness

has in various ages been affirmed of the people or of great masses of them

own prophets, he shows that it need not surprise them, if the now renewed. It is too evident to require proof, that the specific charges here made are not intended of every individual. This is plain
by
their
chai'ge is

from the context of the

are

original passages,

and also from the

fact that there

4,

many

to

whom

they would not apply.

See particularly Ps. xiv.

where God's people are mentioned

former verses are spoken of as

in contradistinction to those

who

in the

fools, corrupt,

without understanding, having

become

filthy,

ignorant and careless workers of iniquity.

Immediately

afterwards, too, these people of

God

are called the generation of the

" Who will venture," is the Lord. says Morus,f in reference to such passages from the Psalms, " to under-

righteous and the poor whose refuge

stand them as of universal application 1"

that which he

The Apostle's
first

description, like
is

gives

of the Gentiles in the

It

chapter,

evidently

only of general application.

although St. Paul
as a body, which

ought, however, to be considered, that

conducts his argument with reference to the people

was

sufficient for his purpose,

yet the inference which

he of

deduces

is

certainly

true of every

individual

of mankind, on

all

whom

sin

may

justly be charged, though not all the particular sins

here specified.

The word

" understand eth"

p.

where see the note on

calumny.

31.

"Open
is,

in

ver. 11, is like

"knowing"
is

in

ii.

4,

sepulchre:" This

a figure for a

source of corruption, venting itself in filthy or injurious language and

"

"Way of peace
peace with

:"

that

a religious course of

life

which brings

along with

it

God and

one's conscience, and happiness both here

and hereafter.
This
is

a vaUiable Bible In Latin

and French, with

critical

and

historical notes, prefaces

and

drawn from tlie works of Calmet, De Vence, and other distinguished French The second edition was published at Paris, 17G7-1773 in seventeen 4to volumes. t Herm. Sac. torn. i. p. 257.
dissertations,

critics

60
is

COMMENTARY ON THE
no fear of

[Sect. IV.

God

before their eyes.

rCiv otpdakiuov avrdv.

6e, art

OMa/zev 19

19

Now wc know, that

ever the law saith,

what
it

tilings so-

saith to
;

them
the

ev rC)

oaa 6 vojiog Xtyei, Toig vufio) kakel, iva ttuv arona

who

are under the law

that every
all

</pay^ Koi VTTodlKog ytVTjTCU TTog

mouth may

be stojjped, and

9.

The word

"

law"

in this verse is first

x.

used for the Scriptures of the Old

2"),

Testament. Coinp. John

ately afterwards
ied
is
it

34,

xii.

34, xv.

and

Cor. xiv. 21.

Immedi-

moans
therein.

the system of religion, or the dispensation

embod-

and delineated

natural,

The transition from the one meaning to the other and accords with analogy. The statement in the former half of
evidently
this,

the verse

is

that the descriptions contained in the places

quoted are intended of Jews.

The quotations were certainly made

in

order
;

to describe their general condition at different periods of their history

and,

as there
tion,

is

no evidence
right

to

we have no

show that the author intended any farther applicaThe Apostle's remark may to assume any other.

seem superfluous, as the citations are so palpably descriptive of the irreligion and wickedness of Hebrews. But national vanity and conceit would lead them to appropriate such statements to the despised Gentiles, as unworthy of the honourable descendants of Abraham. Some illustrations of the perversion of the plain meaning of Scripture may be seen in Jewish commenPresuming the liii., of which I will cite one instance. tary on Isa. lii. 13

prophet's representation of vicarious suflering to be unworthy both of

himself and his people, the divine declarations to this

effect are

most
what

unwarrantably, and in opposition to the whole context, supposed to be

uttered by ignorant Heathens. Tlius

David Kimchi on
remarks: "Thus

ver. 4:

"This

is

the nations will say

truly he hath borne our grief and such like, and is their
ver. 11, he

own

nations

far, the words of the same effect, Jarchi and Aben Ezra, although they do not express their meaning so definitely.* " That :" or, so that. Tlie particle introduces an inference from what

language."
;

And on

hereafter the

words of God."

To

the

has been before stated.

If the latter half of this verse is applied exclu-

sively to Jews, the language " every

mouth

"

and "

all

the world "

must

be limited to them.
restricted

And

general expressions of this sort do occur in a

meaning, and

this is

always indicated by the context or nature

is

of the case.
limitation.

But, in this instance, there

not sufficient reason for such a

Although the words are intimately connected with the immediately preceding quotations, from which they ate undoubtedly an inference; yet, they are probably intended to express also the result of
all

the

preceding discussion

namely, that

man

in general,

both Gentiles and Jews,

are proved to be guilty, and can offer no plea to arrest the divine judgSco

my

Jewish Babbles, Commentary on

Isa.

lii.

13liii:

pp. bot, 112, 123, H2.


Ch.
III. 19-21.]

EPISTLE TO THE ROMANS.

i9ea).
oi)

51

20 6 KOOfiog TW
ycov
-rrdaa

Aiotl e| epdiKaioydTJaerai
'

voiiov

oap^ ivwTTtov avrov

6ia

world maj- become guilty before God. Therefore by tlie deeds of 20 the law there shall no flesh be justified in his sight
is
:

yap vonov emyvuaig

21
ovvT]

djiapTiag.

for

by the law

Ni'vt 68 %6)pi5- voj-iov diKaio-

the knowledge of sin.

deov

7T(f)avep(,)Tac, fiaprv-

But now the righteousness of God 21

without the law is manifested, being

ment.
'

" Become

guilty

:"

This must be understood declaratively, meaning

guilty.'
is

appear and be acknowledged to be

20. "Therefore
:"

Comp. 2
is

Cor.

iv. 7.

The conclusion

here drawn from the previous course

legitimate and incontroverti-

of argument, and represented as one which

ble
:

The connection makes it certain, that moral law is what is meant, not ceremonial, of Avhich not a word has yet been said. Man is denoted by the term " flesh," because it expresses him as he appears to be, and perhaps intimates also his frailty. It is here and often elsewhere employed to designate his whole being. " For by the law is the knowledge of sin :" Koppe, who understands the word law here in the same sense in which it is first used in verse
'

by moral obedience no human being

is justified.'

19, explains this clause thus:

books themselves

testify that all

'We know, on the contrary, that the sacred men are sinners.' But the word law must
in

have the same meaning as that

perfect rule of man's moral action,

which

it

was

just used,

namely the

can claim justification in the

by virtue of obedience to which no man sight of God. The connection between the
allow us to go
first

former and latter clauses of

this verse is too intimate, to

back, for the meaning of the term, to the

clause of verse 19.

The

Apostle here states with great brevity what he subsequently develops at

large in the 7th chapter.

The law awakens man

to prepare the to

to a proper

knowledge
This

of moral obligation, and to a suitable consciousness of his sinfulness.

is its

legitimate province

mind

for a

proper reception of
sins.
It

the Gospel, rousing the

man

a perception of his

never was

intended to become the ground or instrument of his justification.

21-26. "But now:" This

is

evidently a designation of time, and not

It

merely a form of

transition.

refers to the
this

accomplishment of God's
time " in verse 26, while

purpose by Christ, and corresponds with "

it

is

set in contrast with the

is

period of " the law and the prophets."

"

Law"

used here

in the sarne sense,

and " God's righteousness"

is

also, as

before.

"

The law and

the prophets "

a phrase equivalent

'

to the whole

religious dispensation of the

the prophetical books.' See

also Matt. xxii. 40.

is

Hebrews as embodied in the Pentateuch and Luke xvi. 16, with which comp. Matt. xi. 13. See

"

favourable attestation.

of the whole verse

:" Here, as elsewhere, the word implies Comp. Luke iv. 22, Heb. xi. 2, 39. The meaning But now, in the Gospel, God's method as follows

Witnessed

'

52

COMMENTARYONTHE
witnessed by the law and
tin- 1)10-

[Sect. IV.

povfitVT]

vnb rov

vufiov Koi tg5v

22

plu'ts

oven the
i

rif,'litei)usiiess

of

npoclyqrCJi',

SiKaionCvr]

6t

^Eov 22
rovg

CJod,

i/7(*V7

by

luith

of Jesus
all

(5m -iartu)g 'hjoou XpiOTOV, eig

C'luist,

unto

all

and upon

tlum

TTuvrac

Koi

til

-zavrag

of justification without regard to law and not dependent on it, is clearly manifested, and the Mosaic dispensation does itself bear ample testimony
to its truth

and importance.'
this

The nature of

method

is

now more

particularly stated. It

is
is

'

God's some-

method of justification by

faith in

Jesus Christ.'
its

The word
mind of

faith

times used for the Gospel system, this being

tic,

distinguishing characteristhe believer.

In

and very frequently for the principle

it

in the

the former sense

occurs in Gal.

i.

23,

iii.

23, 25, 1 Tim. v. 8; and in the

latter too often to

need reference.

In this, also,

with the genitive of the object.

See,
;

it is very commonly used among a multitude of instances,

iii.

Mark
avTOv

xi.
;

22, "faith in God,'' eeov

Eph.

12,

"through

faith in him,''

James ii. 1, " faith of {in) our Lord, rov Kvpiov rjudv." Comp. the use of the word in the same chapter of James, vs. 5, 14 et seq. The idiom is the same as the Hebrew, and it occurs in Isa. liii. 11, "his knowledge,"
meaning
' '

a proper knowledge of him,' and frequently in other places.

The former
God's

may

possibly be

its

meaning

here,

and then the idea will be

justification

by means of

the Gospel system.'

But

this is

very

improbable, as the author immediately speaks of

believers,

and both before

and
"

after of failh as the principle in the

mind and heart of such.

Unto

all

and upon

all :"

The
in

three last words are omitted in several

manuscripts and versions, while

many

other authorities they are retained.

they seem to embarrass the sense, they were probably removed from the text by some ancient transcribers, who could not satisfactorily explain them. Thus it is easy to account for the omis^on, while for the same

As

reason

it

would be

difficult to
is

explain the introduction of

in

them

and con-

sequently, the probability

siders the clause

favour of their genuineness.

believe, as

Stuart con-

"upon

all

them (hat

a kind of parenthesis,

thrown
tion
is

in to

guard against the idea that the actual bestowment of justificait."

as universal as the offers of

But

it is

very improbable that the

word

believers, so necessarily associated

in
;

with the leading thought, should be

placed

cal the others

any but a prominent position and if this word is not parentheticannot be. It has been said that the Apostle varies his pre-

positions, without attaching to

them a
i.

different

meaning.

This

may someis

times be the case.

But Gal.

1,

which has been referred to as proof,

not at all in point, as there is the strongest probability that each of the
prepositions there used has
its

own

distinct

and appropriate
all,

signification.

Here

unlo

may
it

refer to the offer of justification to

and upon

to the

actual gift of

to believers; or, as is

more probable,

the

two prepositions

Ch.

III. 22-24.]

EPISTLE TO THE ROMANS.

that believe
:

53
no
differ-

Ov yap ka-L 6iaOToh] navreg yap TJfiaproi' Kal varepovvrat T?]g So^Tjg rov ^eov, 24 diKaiovfievot 6u)pedv rxj avTOV
23 -niOTBvov-ag.
'

for there is

ence

for all

have sinned, and come 23

short of the glory of

justified

God
his

being 24
grace,

freely

by

and adjectives
'offered

may be

qualified

by the word

believers,

and the meaning

faith.'

be,

and given to
in

all

who

possess the qualification of

Now,

accordance with one general thought which pervades the Epistle,

justification

namely, that the blessings of

intended for
all,

by

faith are

through the Gospel

is

the author remarks, that no difference

all

made between

Jew and
does not
all

Gentile, for

are in the

same

condition, that of sinners.

it is

He

mean

that all are equally guilty,

in the

enough

for his

purpose that

must be classed

same category,

that of sinners,

and consequently
and

such as have no natural claim to the divine flivour, which they have failed
to deserve

and obtain.

"The glory of God

:"

That

is,

his approbation,

the happiness both here and hereafter which shall be bestowed on those

who

secure
places.
fied :"

it.

This corresponds with the meaning of the word in various

v. 44, xii.

See John

43; also Rom,

v. 2, viii. 18.

"Being
who

justi-

With

the

Greek

participle,

we may understand
will

oc

elai.,

are,

and
In

translate both as a verb, or

we may

retain the participial construction.

the latter case, the

verse,
'

most natural connection

be with the preceding

In

all fail,

or

come

short of God's glory, being justified freely' &c.

the former, the connection will be with ver. 22, the intermediate portion be-

ginning with, " for there

lievers
"nJ

is

no

difference," being parenthetical, thus

is

'

all

be-

(who are) justified

freely' &c. This

is

the

more probable arrangement.

in its

"

Eedemption," w^hich

sometimes limited

meaning,

is

here and

elsewhere employed in

its

most extensive
xxi, 28, here,

signification,

comprehending
It

complete ultimate liberation from sin and

in the following places
:

all its

consequences.
viii.

occurs
i.

Luke
i.

Rom.
35
:

23,

Cor.
it

30,
ren-

Eph.

i.

7, 14, iv. 30, Col,

14,

Heb.

ix. 15, xi.

dered in our translation "deliverance."

this verse

"Freely:" Locke has a note on which ought not to be passed over unnoticed. " Redemption by

In the last

is

Jesus Christ does not import (that) there was any compensation

made

to

God by paying what was

.

of equal value, in consideration whereof they

(were) delivered

for that is inconsistent with

what

St.

Paul expressly
and of
his free
it is

says here,

viz,
It is

that sinners are justified

by God

gratis

bounty."

true that sinners are so justified

by God, but then

also

true, that this respects the

payment of any compensation or equivalent

by

the7n ; and,

moreover, whatever

God

chooses to accept

may
its

well be
suffi

called an equivalent,

and on

this

ground and also on that of

own

ciency to effect the end in view, Christ's sacrifice

excellent note of

Whitby on
Paul

Pleb, x, 14,

was eminently so. See an Mr. Locke proceeds "What this

:

redemption

is St,

tells us,

Eph,

i.

7, Col,

i.

14. 'even the forgiveness

'64

COMMENTARY ON THE
through the redemption that
is in
X^P'^''"'-

[Sect. IV,

<^'^

'''^C

dnoXvrptjaeug
rTjg

25 Christ Jesus
faith

whom God

liuth set

rTjC

h> Xfuaru) 'hjoov, ov irpoe- 25

forth tu be a propitiation
iji

through

-dero 6

Seog IXaariipiov 6ia

his blood, to declare his

trioTecjg hf rCi

avTov

aifiari, elg

of

sins.'

That redeeming,

in the
is

sacred Scripture language, signifies not

so clear that nothing can be more.
I

precisely paying an equivalent,

shall refer

my

reader to three or four places amongst a great number,

vii. 8,

Ex.

vi. G,

Deut,

xv. 15,

and xxiv. 18."

With

respect to the passages

in the epistles,

it is

sufficient to say, that the effect is evidently

put for the

the same more than

cause.
fact,

As

to the texts of the

Old Testament, they

all relate to

the deli\enince of the Israelites from Egypt, and prove no

this, that the

word redeem
its

is

sometimes used

in the sense of deliver merely,

without any ii-gard to

etymological force.

ing remark in the note under review, "that

metaphor, the price paid must be to those

viz. sin

With respect to the concludwe will strictly adhere to the from whom we are redeemed,
if

and Satan;

(Tit.

ii.

14,

'redeem us/ro?;i
in strictness

all iniquity ;^)

and that the

price could not be paid to

God
;" I

of justice, unless the same perto

son ought to have the thing redeemed, (Rev. v. 9, 'hast redeemed

Ood,'')

and the price paid

is

consider the following as a sufficient answer.

its effects,

In Tilus iniquity
trol,

plainly put for

and these being under God's con-

coming on the sinner through God's permission and as a just punishment, and removeable by means which God alone could adopt and carry
out, the redemption-price (to use a figurative

term which ought

also

to

be emhave

ployed with

suitaljle discretion.)

may

well be said to have been paid to

it,

God

and, inasmuch as

God

accepted

may

be well said

to

been satisfactory.*

"Set forth:"
" fore-ordained."
tors,
in

W^iclif has

"ordeyned," and the marginal reading

is

according to
i.

The sense of purposed is given by several commentathe meaning of the Greek noun in viii. 28, and the verb
of publicity, as given in
is

Eph.

9.

But the connection here, which speaks of God's declaring^

showiny
our

his righteousness, rather favours the idea

translaticjn.

" A

propitiation :"

The
is

original iXaarripiov

properly

an adjective agreeing with cither im-&e[ia or i9v^a, cover or sacrifice, understood.

In the former construction
it

used for the golden cover of the

ark on which the pri>pitiatory blood was sprinkled

the day of atonement, whence
Wahl, Eoblnson
ver, 1S2j,)

its

by the high-priest on name, the Hebrew implying the idea of

In

III*

Clavls

i>rcparcil tlic first eilition of bis

seems

to

Novi TestamenU Philolopica, published at Lolpslc, 182-J, (from wliicli Dr. Greek and English Lexicon of tlio New Testjiment, Andohave had in view some sucli objection as that of Locke, when under the word

redemption, uTzo/.VTpuair, ho speaks of Christ, by laying

down

Iiis life,

paying as

it

were a ransom,

and adds In brackets, Deo no an dlabolo? characterising the question and not inappropriately by the term inepte. It certainly i3 not In character with that wisdom which Is often associated with the

name

of Locke.

Ch.

III. 25, 26.]

EPISTLETOT HERO MANS.

righteousness for the remission of
sins that arc past,

55

evdei^iv rTjg diKaioavv7]g avrov,

6ia Tijv -ndpeoiv tCjv irpoyeyo-

through the
to declare,

for-

26 v6to)V dnapr7]fidT0)v iv

~ij

dvoxq
di-

bcarancc of
at
this

God

I smj,

26

Tov deov, TTpog Evdei^cv

TTJg

time,

his

righteousness

covering over and of propitiating both.

See Levit.

xvi.

13-15,

in Ileb.

and Sept.

In

Exod. xxv.

17,

emdejia

is

added to iXaorripiov.
This

Our EngIt

lish translation uses

the term " mercy-seat."

may

be regarded as a

symbol of

CInist,

and he as our propitiation be denoted by the word.

and also

has been objected that this exposition involves a confusion of figure, Christ

being spoken of as the propitiatory or mercy-seat

places as the victim whose blood
replied, that as

itself,

in

other

was sprinkled on it. To this it may be the mercy-seat and the sprinkled blood were both typical
'

of Christ, he

may

properly be described
sacrifice.

by

either, as

he

is

elsewhere

represented as both priest and

confusion of figure where
supplied, as
will then
is
it is

Still, it is

well to avoid any such

unnecessary, and therefore -dvna should be

critics.

done by the best

faith in his blood."

The expiatory
is

sacrifice

of Christ

be what the Apostle intends.

"
ings
frigid

Through

The blood of Christ

put for his

suffer-

and death, as

in v. 9,

and various other

places, all of
It

which become
conveys more

on any other principle than that of the atonement.

It
is

than the simple idea of death.

death undergone as expiation, in

is

accordance with Heb.

ix.

22,

"without shedding of blood there

no

remission," and therefore almost always used to express his death as

atoning.
" the

The attempt of Taylor of Norwich to identify the meaning of blood of Christ" with his " perfect obedience and goodness," certainly
The reader may
see

needs no refutation.
of his view

what

this writer

says in defence

by

consulting his

Key

to the Apostolic Writings, sections 120,

121, 122, prefixed to his Paraphrase with Notes on the

Eomans,

4to. Lon-

don, 1745.
propitiation

A
is

construction which would connect this phrase with the

word
is

too harsh to be admitted without very strong reasons, which

in the present case

do not appear.
I

The atoning death of

Christ

the
p.

object of the faith here mentioned.

52, that the object of faith
is

have before remarked on ver. 22,

also occur.

frequently expressed in the genitive.

This

may be
i.

denoted as the

first

form.

But others

Secondly, the
iii.

simple dative.
12, Tit.
iii.

See Matt.

xxi. 25, 32,

1
iii.

Rom.
i.

iv. 3, x. 16,

Gal.

6,

2 Tim.

8,

James
i.

ii.

23,

John

iii.

23, v. 10.
15, 1

Thirdly, the dative, with

ev.

See Mark

15, Gal.

26, Eph.
us.

These agree with the passage before

at least exceedingly doubtful
faith.
1

Tim. iii. 13, 2 Tim. iii. 15. do not refer to 2 Pet. i. I, as it is

is

whether " righteousness"

there the object of

ix.

Fourthly, the dative with em.

i.

See Luke xxiv. 25, Rom.

accusative with

33, x. 1 1,
xi.

Tim.

16, 1 Pet.
1

ii.

6.

Fifthly, the accusative simply.

See John
elg.

26,

TovTO and

Cor.

xiii. 7.

Sixthly, the

See Matt.

56
that he
titier
inij,'ht

COMMENT AUY ON THE

he just, and the jusof liim

[Sect. IV.

Kaioavvr]^ avrov tv rui vvv Kaipu>,

t/r

whieh
is

helievctli

in
?

to elvai uvruv 6iKaiov koX

'It^-

27 Jesus.

Where

boasting then

diKaiovvTa rbv tK ncOTeojg

xviii. 6,

Mark
ii.

ix.

42,
ii.

John
5.

vi.

29, 35, 40, 47, Acts xx. 21, xxiv. 24, xxvi.

18, Gal.
xvi. 31,

IG, Col.
iv. 5.

Seventhly, the accusative with eni.

lastly, irgog

8ee Acts
Thess.
i.

Rom.
all

And
iii.

with an accusative.

See

8.

These are

the forms that appear in the

New

Testament.

Kuinoel confaith.

siders did in Acts

IG as connected with avrou him as the object of

But
the

this is

a mistake.
faith.

Am
Its

means by and
is

indicates Jesus as the author of

lame man's

object

implied merely, not expressed.

it.

"To
the

declare his righteousness:" literally, for the showing of

ditler respecting the
is

mentators

meaning of righteousness
in the

in this verse.

ComAs
in

Greek word

sometimes used
it
it

Septuagint for kindness, as

Gen. XX. 13, some have given

tion of his benignity.''
justice

that signification here, 'for the manifesta-

And
is

has even been afiirmed that, while

strict

and even severity

the prominent thought intended in ver. 25,

kindness and favour are designated in the next.

See Olshausen

in loc.

But

this is

an arbitrary distinction, and ought not to be assumed of the

in so close a connection

same term
In the

and introduced

in so similar a
in this sense.

way.

New

Testament the word

is

is

never used merely

The

idea of kindness

sometimes implied, but some other properties necessary

to constitute a sincerely religious character are always comprehended.

And

as the adjective "just" in ver.

also as evidently antithetic to "justify," the

26 has an evident reference to it, and is same general meaning must

be identical with that
is

be conveyed by the noun.

God's method of

This

may

in

i.

17,

iii.

21,

justification.

This method

manifested by the propiti-

atory sacrifice of Christ through which sins are pardoned.

But the most

probable meaning

is

God's

justice,

which

is

so strikingly displayed to the

in

world

in the

atoning

sufil-rliigs

and death of Christ

in

honour of the divine

justice in respect to

law violated by human transgression.

that law
is

His sense of

shown, in his requiring satisfaction

order that he might remit

is,
'

punishment.

Thus he
;'

is

able to be just, and yet to justify, that

to par-

don and acquit the

believer.
or,

"That he may
it is

be,"

may mean,

that he

may

continue to be

probably,

another instance of the declarative

sense.

Compare
of,'

the conclusion of the note on ver. 19.

"For," or 'on
reading,

account

" the remission of sins that are past."

is

The marginal

"passing over,"
affirms.

more

literal,

but

it

implies what the other directly

" Past sins" are, no doubt, those of former times, whether com-

mitted by Jews or Gentiles.

ix. 15.

Comp. Acts
<Szc.

"

For

the remission"

may

xvii. 30 and particularly Ileb. be connected with the clause " f lith in

his blood," the intermediate phrase being

thrown

in parenthetically.

Then

the idea will be, that

God

hath set forth Christ as a propitiation, by faith

Cn.

111. 27-29.J

EPISTLE TO THE
ovv

KO

MANS

57

27 aov.
rojv

JIov

7)

Kaixnoig
vofiov

It is excluded.
;

i^eKXeiadrj

6cd ttoIov
;

By what law ? of works ? Nay but by the law of faith.

Therefore
is

tpycjv

ovxi,
'

dXXa

6id

we

conclude that a
faith

man

28

28 vofiov moreojg Xoyi^oiieda yap, diKaiova^ai maret dvdpG)nov

justified

by

without the

deeds of the law.

of the

Is he the
is

God 29

20 x^^P^V tpyo)v vonov.

'II

'lov-

Jews only?

he not also

in

whose atoning

sacrifice past sins,

through the divine forbearance have

been passed over, and consequently remitted.

being prominent
in the author's

The

idea in the parenthesis,

mind,

is

therefore immediately expressed,

justice having

and afterwards repeated as the engrossing thought, God's

now, through the Gospel plan, been conspicuously displayed, while at the

same time he
offender

can, consistently

with his moral

character, justify

the

who

believes.

Tbi' eK niaTeo)g is equivalent to

o't

rbv Tnorevovra, the believer.

It is

like

i^ epi-&eiag

ii.

8,

the contentious, oi

m vofiov,

iv.

14, they that are of

(meaning depend on) the law.

sumption of
rendered
in

Upbg

evSei^tv in ver.

26

is

evidently a re-

elg

evdei^iv in the preceding one, and

both are properlyIn the former

our English translation by the same phrase.

is

verse God's righteousness

said to

be manifested
;

in reference to the for

giveness of past sins through Christ's atonement

that

in the latter,

by showing

now

in the

Gospel dispensation, he can be just and yet justify the be-

liever.

But the two prepositions may well be reg;jrded as exactly synony-

mous, and the Apostle

change of meaning.
in ver. 30.

may

vary his expressions without intending any

in the case of ek

We

have an instance of this

and 6td

27-30.

St. Paul,
is

having shown that

justification, or

a state of acceptable-

ness with God,

naturally unattainable

by

either Gentile or

Jew, because
self-evident,

of the sinfulness of both, and therefore,

if attainable at all,
is

can be so only

through God's unmerited kindness, here declares what

now

namely, that human boasting or glorying

of salvation to be wholly out of place.
lusion to the vain boastings of
17, iv.

shown by the Gospel scheme The word is probably chosen in alis

Jews

in their superior advantages.

See

ii.

and compare

v. 2, 3, 11,

which appear to be

to such objects of boast or rejoicing.

doctrine.

in designed contrast

"

Law "
is

is

equivalent to a system of

Compare
this
xii.

Isa.

ii.

3, " out of Zion shall

go forth the law."

In

analogy with

meaning, "judgment "

used

in Isa. xlii. 1, 3,

quoted in
which,

IMatthew

18, 20, for the religious

system of the Gospel.

It is this

by setting aside man's justification on the ground of moral obedience and placing it solely on the ground of faith in Christ, removes all possible occasion
of self-confidence.

In ver.

28

several authorities read ovv, and others prob-

ably of more weight yap.

will be,
'

If the
;'

former reading be adopted, the meaning

if

we

conclude therefore

the latter,

'

for

we

argue,' or

are per-

58
of the Gentiles
?

t;

< )

MM

]:

nt

i:

ox the
;

[Sbct. iv. v.

Yes, of the Genit

Saicjv 6 dedg fiovov

30

tiles

also:

seeing

is

one God,
circum-

ovxt Koi 'R-jei- 30 idvcjv; vat Kul y^vcjv.

elg 6 deoi;, be diKaitJOU ttet/c

which
cision

shall justify

the

"rrtp

by

faith,

and

uncircunici-

ptTOfiijv

moTeoyg Koi dKpo(3v-niarKUic.

'i\6\iov

31 sion through faith.

Do we

then

ariav

did, tTjc

31

make void the law through faith ? God forbid yea, we establish the
:

ovv Karapyovficv dia rTjg rriateojc /x/) ytvoiro aAAa vofjiov

;

law.

iardvojitv.

suadcd, think,' expressive of the result of reasoning.

ble.

The

latter is prefera-

In vor, 80,

" circum!;i.siou"'

and "

uiiclrcu incision" in
ii.

are abstracts for

concretes,
ositions Ik

meaning Jews and Gentiles, as

and did seem to be employed

in the

of variety.

They are both used

iii.

in reft-rence to

The prep2G, and iv. 12. same sense and for the sake the same topic, justification.

See
first

v. 1,

Gal.

24, and

ii.

IG.

In the latter text both occur.

preposition

is

used in connection with the Jews, the phrase Ik

t'/c

As the mareug
iv.

may
14,

stand in contradistinction to Ik TrepiroiiTjg or

16.

vop-ov.

See

12,

and especially
Jews.

The

article

connected with the latter Trtcrrswf

is

indi-

cates that the faith which justifies the Gentiles

justifies the

the

same as

that which

31.

"Law" may
is

here

mean

the Scriptures of the

will

Old Testament,
:

as

the

word

used in ver. 19,

Then the sense

be

this

'Does

this doc?

trine of justification

by

faith

oppose the representations of the Scriptures

with and supported by them.'

On
ter,

the contrary,

it is

in unison

And

thus

we
in

shall

have a very suitable introduction to the discussion

this doctrine

in the

next chap-

which shows that

was taught by David and exemplified

the person and history of

plain."
Still

Abraham. Stuart thinks " this exegesis quite the Apostle may employ the term in the sense of the moral
it.

law, and affirm that his doctrine of justification, so far from subverting, does
in reality sustain
It

does

so,

sity of vindicating its character in

by showing its spirituality, and the necesdemanding a reparation of its violated

honour

sinfulness,
faith
it
;

by making a knowledge of it requisite to convince a man of his and to bring him to receive the Gospel scheme by a living
this

and as

very
it

faith recognises the

moral excellencies of the law,

its

constantly regards

as the rule of

life,

and consequently establishes

obligation.

These thoughts the Apostle afterwards more

fully develops.

See

v. 20, vii.

et scq., Gal.

iii.

24.

Whether

the author's doctrine can

properly be said to establish God's law or not, depends upon the sense in

which

its

establishment

is

to

be understood.

Ch.

III.

SO-IV.

2.]

EPISTLE TO THE KOMANS.

SECTION
Chap. IV.

V.

JUSTIFICATION BY FAITH PROVED AND APPLIED BY THE INSTANCE OF ABRAHAM.

IV.

rrarepa
2

Ti ovv epoijiev; 'AjSpaan Tov evpi^Ktvai Kara i'juCjv

What

shall

we

say then

that IV.

Abraham our
to the flesh,

father, as pertaiuiiig

odpKa',Eiyap'A(3pad[J,e^tpj(j)v

hath found?

For

if

Chap.

iv.

1.

This verse

is

susceptible of different shades of meaning,

It

according to the punctuation adojDted.

may be

read continuously, as in

our authorised version, which follows Tyndale, Cranmer, the Geneva and

Eheims

translations.
: '

Or

the

first

two words

may
&c.

be separated from the

remainder, thus
punctuations, ri

What then ? shall we say' may be rendered either what

shall

or hoiv.

And, with both these But it is more in

accordance with the style of the Epistle to put the interrogation point after
ipovnev, thus:
ix.

'What

we

say then?'
to

See

iii.

5, vi. 1, vii. 7, viii. 31,

14, 30.

And

"Wiclif

seems

have intended

this division, if I
:

may
and

judge from Bagster's reprint

in his

English Hexapla

"

What thanne

schulu

we

seie

that

abraham oure

fadir aftir the fleisch foonde :" Grotius

Le Clerc adopt
say, (or to

this punctuation.

And

it

appears quite natural and proba1?a"'?a? js^'^i*

^iiif2,

ble, particularly as the

Eabbinical formula,

what

is

here to

be

said,)

accords exactly with the Apostle's words.

See Suren-

husius, or Buxtorf's

Hebrew Abbreviations under

^^>3) p.

126, Basil. 1G30,

and Lexicon Chal, Talmud,

et Rabbin., Basil. 1G30, col. 81, top.

justification

It

having

been proved that the Jew cannot claim

on the ground of moral

is

obedience, the Apostle very naturally inquires, what then

to

be said or
to
1

done

Is

connection with

he find acceptance

Abraham to be claimed and appealed with God Kara odgKa, according to the flesh ?

Did

ject of

The connection and meaning of these last words have also been the subno little discussion. They are often associated with Abraham, thus: "our father according to the flesh," that is, in the course of nature. But their position in the sentence will not allow this, and some old transcribers
of manuscripts,
feeling
this difficulty,

have unwarrantably altered the

arrangement of the Greek.

In addition to this objection, it

may

also be

urged, that, on this exposition, the words are unnecessary, and add nothing
to the sense; and, moreover, that, although they are often used of lineal
descent^ they

never occur in reference to ancestry.

It is

not to be supposed
off a sentence.

that the Apostle

would have used them merely to round

60
Abraham wore

COMMENTARY ON THE
justified

[Sect.

V.

by works,
;

l6iKaiu)d7], ^x^L

KavxVI^^^ "^'^'

ho hath whereof to glory

but not

ov Trpbg tov deov.

Tt yup

i\

They, most probably, designate something external, some supposed out-

ward advantage, espeeially such a one as circumcision was thought

In this sense, the

to be.
iii.

word "

flesh"

is

not unfrequently used, as in

I'hil.

4,

where " confidence

in the flesh" is illustrated

by various

external particu-

lars of superiority wliieh the

author might claim over those posscsseil by

thouglit here
is

many

others.

The prominent

certainly that of

Abraham's
It

covenant relation to
allowed

God

sealed

by

the rite of circumcision.

is

may be

that, " in the

immediate context, the Apostle

showing, not the

mefficacy of circumcision to secure the patriarch's acceptance with God,

but the inefiicacy of his works in general."* This is undoubtedly true and the quotation from the Psalm immediately afterwards made shows
that
it is

the moral law which he there refers to, the breach of which re-

quired forgiveness.
it is

But although

this is true of the

immediate context,

no

less true, as

appears from the subsequent verses, that the circumthe point which he has in mind, and which he
1

cision of

Abraham

is

Ijriiigs

forward very prominently.

conclude, therefore, that the most probable

meaning of the verse

may be

expressed as follows

'

Since

all

reason-

able expectation of justification

by moral obedience

is

cut off as well

ham, our

from the Jew as the Gentile, what shall wc say? Shall we appeal to Abraillustrious progenitor, and say that he found acceptance with

God by any
2, 3.

thing external, especially his circumcision

Shall

we

thus

attempt to support a claim to the divine favour?

No

direct reply
'

to the question
if

is

given, but

the negative

is

plainly implied.

Certainly not, for

Abraham were

justified

by works

he had what he might well boast of or rejoice

Kavxr]iia see the note on Ileb.
iii.

6.

next words are somewhat uncertain.

in.' For the meaning of The connection and bearing of the The meaning has been given by-

some

thus, 'still his boast or rejoicing would only be before men.

With

God

he would have no such right, as even then he would have done no

his duty.'

more than
expected.

But

it

is

not probable that such a case would be

presumed, which
If

in the present fallen state of

human nature

is

not to be

a fallen

man

could be supposed to claim acceptance on the

it

ground of

jierfect

obedience,

might well be a question whether he had

not done more than his duty in his fallen condition^ and consequently

whether he had not a legitimate cause of rejoicing and

self-gratulation.

But such speculations are

city

useless,

and wholly inconsistent with the simpli-

and practical character of

St. Paul's

mode

of thinking and writing.

Abraham, of course, had a

right to challenge the honour of

men; but

in

the point of his justification, he, like others, failed in that perfect obedience
Tboluck, aa translated from his early edition.

Ch. IV.

S.]

EPISTLE TO THE ROMANS.

Xtyei
;

61
saith
tlie

ypa^/)

enioTevae

6e

before God.

For what

'AiSpadfi ru) ^eai, Kol eXoyia-&rj

Scripture

Abraham

believed God,

which alone could give a claim with God. This meaning coincides with what immediately follows: 'the Scripture ascribes his justification to his
faith.'
tJKit
is,

See Gen. xv.

'

6.

"It was counted unto

him

for righteousness:"

his faith
is

was regarded
oj\

as available to his justification.'

Nothing

but one's faith

not

ever said to be thus " counted" or reckoned.

For does
as
is

mean

instead
It

implying that

faith

was substituted
:
'

in the place of

righteousness.
justifying.'

may be
it

explained by as
in

his faith

was regarded
;

The Hebrew
to

Genesis has nothing to correspond

righteousness."
is

it

simply,

"he counted

him

In Ps. cvi. 31,

simihir expression.

There for

the translation of the

is

we have a Hebrew Lamed,

which every tyro

in the

language knows

an idiomatic form of expression,

and the omission of which would not alter the sense.

In his

remarks on the subject of justification, the Apostle uses the follow-

ing language, the

meaning of which ought

to

be very clearly understood.

He

speaks of faith being counted or reckoned or imputed for righteousness,

of God's imputing righteousness, and of righteousness being imputed.

vs. 3, 5, C, 9, 11, 22, 23, 24.
is

See

The word righteousness

and
this is said to
his,

in this

connection

often explained of Christ's perfect religiousness, his holy

;

and ^practical

obedience to the divine law

that
is,

be imputed

to the believer,
is

made over

to

him and regarded as

is justified,

by which imputation he
it

considered as having rendered a perfect obedience, although in reality

was

rendered by Christ.
as his.

Thus he

the

works of Christ being accounted

"

This

is

supposed to be what

is

meant by
;"

God's imputing
that
is,

right-

eousness

that righteousness might

faith.

be imputed

that

Christ's

moral obedience might be accounted as the obedience of the

in

justified

man

consequence of his

careful examination of all the texts con-

nected with this subject has compelled

me

to

abandon

this

view, which for

many

years in early

life I

regarded as true and scriptural.

There

is

no

passage in this chapter where the word righteousness, dtitaioavvr], occurs in

this sense.
It

always means

justification.

Dr. Robinson says that " the

is

righteousness of faith so reckoned to believers,

according to Paul the

ground or occasion of
oavi'T], 2,

their justification

'

before God.' "

say,
it

Lex. under 6tKaiis

b)

/3) (2),

p.

184.

would rather

their justification

itself

Justification is one

prominent topic of the Epistle, and particularly

in this chapter.

In the

Greek the verb justify and the noun righteousness

are radically the same, and the connection of both

would have been better

preserved,

if

the

noun had been translated

11 twice, 13 and 22.
to, to

justification.

Then we should
inipute

have had in

vs. 2, ^, justified andi justification ; so also in ver. 5, imdi justi-

fication in vs. 6, 9,

The word rendered

means, to account or reckon

place to one's account, to regard as be-

62
and
4
it

COMMENTARY ON THE
ri^'liteousncss.

[Skct. V.

wiw counted unto him for Now to him that

is

avriT)

elg

diKaioavvTjv.

Tip

de

tpyusop'i'w
^urai

jiio^uc;

ov AoytKaTci

Avotketh

the reward not reckoned

Kara

X"P^^'i
tJt ft?)

^-^

of grace, but of debt.

tluxt

But

to

him
on

dcpeiXijiia

tw

tpyaL,ofuvu>,

workcth

not, but belicveth

TiLOTEdovTL

di.

inl

ruv SiKaiXoyii^erai
Tj

hini that justilieth the ungodly, his

ovvTa rbv

dae^T],

longinjT to.

A due

attention to the

meaning of the two words,

will,

think,

determine that of every passage

in vs. 3, 5, 9, 22, 23, 24,
'

in the

chapter wherein they occur.

Thus,

his faith
(5,

Stuart indeed says on ver.

it

that

was reckoned to him as justification.' this " makes no tolerable sense." But

makes a very

clear

and good sense.

We

may

either regard the

;

noun as

the abstract for the concrete, justification for that which justifies
for its instrument or condition, according to the

or as used

terms of the Gospel.

Then

the language will be similar to that of

John

v. 4, " this is the victory that

overcometh the world, our

principle
relation to justification.

fiiith," is

which evidently means that

faith is the

whereby the victory

gained: thus faith would have a similar

In ver. 6,
it

we may read,
;

'unto
that

eth justification,'

maketh
is

over to his account

is,

whom God whom he

reckon-

regards

as justified.

In ver. 11, " the righteousness of the faith" is equivalent to

'the justification which

from

faith

;'

and, "that righteousness might be

imputed unto them also" conveys

to be

this thought, 'that justification

theirs.
is

might be
is

accounted to them,' or regarded as

'

In ver. 13, the promise

faith.'

said

through the justification which

faith is said to

of

Hence
same

it

follows that,

whether
tion
is

be reckoned unto a

man

for justification or justifica-

said to be reckoned unto him, the idea

is

is

the

in

each case; in
;

the one, his faith

represented as availing to his justification

in the other,

justification is represented as

him on the condition of his faith. But in no case is the obedience of another said to become his by imputaThe reader will do well to examine Whitby's discourse subjoined tion. Commentary, fifth edition, Lond. 1727, fol. vol. II. pp. to 1st Corinthians.
to

made over

217

et seq.*

4, 5.

Verse four lays down a general principle, which would apply

its

case were
is

application possible.
It

In the next,

in this

"

him

that workcth

not"

emphatic.

implies that he doth not

work with the view of securing

In the

his justification thereby; to obtain this he believes.

language of the

Homily on Salvation, " faith excludeth good works, so that we may not do them to this intent, to be made just by doing of them." So in ver. 14, " they who are of the law " does not denote Jews merely, but Jews who depend on the law as the means of attaining the blessing referred to. The

am

aware that

>rr.

HaliUnc on
tlie

iii.

21, nfllrms that

"the word translated righteouitneita docs not

eicnify ptMiflcation.'^

But

statements of this dogmatical writer aro not always to be relied on,

or bis censures to bo regarded.

Ch.IV.4-7.]

epistle TO THE ROMANS.

elg

63

niarig avrov
6

diKMOOvvrjv.

faith is counted for righteousness.

KaT^drrep Kol AavtS /Leyei rbv

jiaKapiafibv rov dv^p6-:T0V,
d)

Even

as

David

also dcscribcth the

blessedness of the

man

unto

whom
7

^ebg XoyiL,Erai diKatoovvTjV x(^T

God imputeth righteousness without works,

saying,

pig

tpywv

fiaKapiot,

(Lv

dcpe-

Elessed are
ai-c

^rjoav al dvofiiai kol (ov erzeKa-

they whose iniquities

forgiven,

phrase

"him
It

that justifieth the ungodly"

is

not merely a periphrasis for

God.
act

refers to

him

as the sinner's justifier,

and the

faith

implied must
to the be-

upon him

in this character,

and thus

it

hecomes available
in all the

liever's justification.

So

in ver. 24, " belief

on him that raised up Jesus"

important

comprehends

faith in his resurrection,

it.

and consequently

doctrines connected with

6-8. See Ps. xxxii.

1, 2.

"Describeth the blessedness

:"
'

properly, prothe felicitating

nounces or declares to be happy.

of yourselves.'
tion
is

Compare

Gal. iv. 15,

It

implies a condition of happiness.

This blessed condi-

that of forgiveness of sins,

is

which are not reckoned to the transgressor.

state of the justified

David

said to describe the

happy
first,

man, and the

con-

quotation

makes

it

consist in his having

;

been pardoned.

Hence two

clusions are evidently deducible

that this state of acceptance with

is

God, which the Psalmist so highly eulogizes,

perfect obedience, for
it is

not the consequence of a

;

the state of a pardoned sinner

and secondly,
In confir-

that justification and forgiveness of sins

mean

the

same
is

thing.

mation of the
Paul
in the

last

remark, the reader

"

is

referred to the language of St.

this

synagogue of Pisidia,
;

Through
all

man

preached unto you

the forgiveness of sins

things,
xiii.

and by him

that believe are justified

from

all

from which ye could not be

justified

by

the law of Moses."

Acts

38, 39.

What

is
1

the

meaning of being

justified

from

things, but ab-

solved from charges

it, is

The idea

that justification, in the Apostle's view of

something over and above a state of forgiveness which comprehends,

unfounded.
all

of course, what upon Gospel principles and promises belongs to such a

state, is

The pardoned

is

also a justified

man, cleared and

acquitted of

charges which

may

at

any time have been brought against

him.
In order to illustrate the consistency of this

view of justification with that

annex the following quotations from the Homily on the Salvation of Mankind. "Every man of necessity is constrained to seek for
of our
church,
I

own

another righteoiisness ofjustification to be received at God's

is to

own

hands, that

saw, the forgiveness of his sins

and

tresjyasses in

such things as he hath

offended.

They which

in act or

deed do

sin after their baptism,

when they
from

turn again to

God unfeignedly, they

This
is

are likewise

washedhy

this sacrifice

their sins in such sort, that there remaineth not ayiy spot

liuted to their damnation.

of sin that shall be irnthat justification of righteousness which St.

64
8
aiul wliDse sins arc
is

COMMENTARY ON THE
covered
tlie
;

[Sect. V.

blesstil

k{>(pdi]aav al

ajiapriai

fiaKci-

the

man

to

whom

Lord

will

piog

ai'jyp,

a>

ov

fuj

Xoyiarj-ai

not impute

sin.

Comrth

this bless-

Kvpiog
piap-oq
ronrjv,

ufiapriav.

'O

fiaKa-

cdncss then upon the circumcision

only, or

ovv ovTog tra

?}
;

ttjv nepi-

upon the uncircumcision

koI

inl

rifV

dnpo^vtXo-

also

for

we

say

tliat

faith

was

ariav

Xiyojiev yap, on.

Paul speakcth of when he

law, &c.
;

saith,

no

man

is

justified l)y the

works of the
all

and again, we he justified

that \(justice

freely, &c.

The sum of
And

Paul's dis-

putation

is this;

of Christ
believe in

all

the

come of works, &c. And, as St. Peter saith, prophets do witness that through his name all they that
of sins.
St.

him
&c.

shall receive the remission

after this wise to

be

justijied''''

And,

after quoting

from

Ambrose

the words " without

works, by faith only, freely

we

receive remission of our sins" the Ilomily

we he justijied by faith only, we do read oft times in the best and most antient writers." Afterwards we meet with this language: "In this matter oi forgiving of sin by And in the third Chiist we have remission of our sins or justification.'''' " Our own works do part of the sermon we have the following language
adds
:

"

These and other

like sentences, that

not justify us; to speak proiicrhj of our justification; that

is

to say, our

works do not merit or deserve remission of our sins, and make us of unjust just before God ; but God of his own mercy through the only merits and
deservings of his son Jesus Christ doth justify us.
faith

Nevertheless because

faith

doth directly send us to Christ for remission of our sins, and that by given us of God we embrace the promise of God's mercy and of the

remission of our sins, therefore the Scripture useth to say, that faith with-

out works doth

justify.'''

It is

undeniable that the Ilomily represents

;

for-

giveness of sins and justification as identical

the doctrine of the Church of England.

and the Ilomily expresses

9-12. In

this portion

of the chapter, the author shows that the happy

state of justification of which the Psalmist speaks,

and which Abraham had

the

secured,

is

attainable

by both Jew and Gentile on

30,

same one condition

for concretes,
:"

of faith.

" Circumcision"
iii.

and " uncircumcision" are abstracts

meaning, as before
tive,

Jews and
'

Gentiles.
Is this

"

For we say

For

is illa-

and the language

it

elliptical.

blessed state peculiar to Jews,

or

may

be attained also by Gentiles?'

I

Then
for

the idea implied

is,

'

by

Gentiles also, as

now proceed
is

to

show
faith

say,'

&c.

This introduces

the argument, and

a formula

common

with the Rabbies.

See Suren-

husius, ubi sup. p. 12.

Abraham's

was available

to his justification

before his circumcision, and he received this rite as a sign and seal, (that
is,

as the words mean, an external attestation both to himself and

all oth-

ers

who

should

know of its

reception,) of his justification

by the
1

faith

which
ix. 2,

he had before his circumcision.

For

this sense of seal, see

Cor.

Ch. IV. 8-n.]

EPISTLE TO THE KOMANS.

'KPpaan
ri

65

yta^T] TCJ

niarig elg
tV

reckoned to Abraliam for ixghtcous- 10

ness.
-svhcn

10 diKaioavvTjv.
adr]
;

UCig ovviXoyiovri,
r)

kv rrepiTOH^
;

Howwas it then reckoned ? he was in circumcision, or

? Not in circumbut in unci'rcumcision. And 11

aKpoPvoTia
11 aAA'
fielov
fev

ovk kv

7Teptro[.ixi,

in

un circumcision

dKpo(3vOTia.

Kal

orj-

cision,

sXaf3e
rTJg

nepiTOi-iTjg,

a(ppa-nia-

he received the sign of circumcision,

a seal of the righteousness of the
faith

yZSa

dtKacoovvrjg -TJg

rewf T^f tv -^ aKpofivaTia, elg rb elvac avrbv narepa Trdvrcov

Tcov

TTtarevovrddv
(elg

Si''

aKpofiv-

which he had yet being unthat he might be the father of all them that believe,
cii-cumcised
;

ariag,

to XoyiO^Tjvat Koi

though they be not circumcised;

and John

vi.

27.
to

This

is

so plainly the Apostle's meaning, that

it

would

be superfluous

add one word of exposition.

Instead of the genitive

"of

circumcision" in ver. II, several ancient authorities read the accusative.

But

this is

doubtless a gloss introduced

by some
exegetical.

transcriber

who

did not

understand the idiom.

cision "
5, " the
is

The
'

genitive

is

"

The

sign of circum-

equivalent to

the sign, that

is

circumcision,' just as, in

'

2 Cor.

v.

nest.'

earnest of the Spiiit" probably means,

"

the Spirit

who
:"

is

the ear-

The righteousness

(justification) of the faith

which

The English

and the Greek both are here ambiguous.

tification or to faith,

and in either case the

Which may meaning be

it

refer either to jusin accordance with

the context.

Professor Stuart thinks " that

should be referred to the

compound
ticle in

idea designated

by" both

the words.
'

The

collocation of the arfaith

the

Greek favours the construction,

is

which

he had

;'

and

its

correctness

which he had."
that he

sustained
"

by

the concluding
:"

words of
is

ver. 12, " that faith

'

That he might be

The

original

might be rendered,
preferable, as
faith
it

so

might

b.'

But the common translation

gives

a reason for this divine arrangement.

justification

Abraham's

and consequent
this

preceded his "Circumcision

and one reason for

was, that

he might be the spiritual parent of

all believers,

even those who had not

after " father of circum-

been circumcised.
ing, as in
ii.

Aid, through, here has the meaning of notwithstandver. 12,

all

27.

In

Koppe puts a colon

cision."

He

considers

the rest of the verse as referring to the Gentiles.

He

is

induced to adopt this view

by
of.

ver. 16.

But

this

makes a mere

rep-

etition of

what had been said

in the latter part

It
is

of the preceding verse, where

the Gentiles are plainly spoken

referring to Jews,

better to regard this portion as

and as stating the condition without which not even they can claim spiritual connection with Abraham namely, the imitation of
;

that

fixith

which governed the

life

and conduct of the patriarch.

in loc.

Jewish

writers frequently speak of circumcision as a seal and sign, and of

as the fixther of the faithful.

Abraham

See Tholuck

The dative rotg imme-

diately following the genitive Treptro/i^^' is an instance of that looseness of

66
that

COMMENTARY ON THE
rightcousnoss might be imoiid

[Sror. V.

avrol^
Trarffxi

tt/v

diKaLoavvqv ,)

Kal 12

12 putotl unto them also:

father of circumcision, to

the

TTtpironTic, rdtg

ovK

them who
only,

TTepiTOftTif; fiuvov,

dkAa

Kal rotg

arc not of the circumcision

but

who

also

walk

in the steps of

that faith of our father

Abraham,

OTOixovai Tolg Ixyeai Ttjg feV aKpoftva-ia niaTECjg rov Trarpbg Ov yap 6ta 13 7//WJV 'Afipadfi.

which he had, being yet uncircum-

construction which

is

not unusual

in

Hellenistic Greek.

Either case would

grammatically connect with iraTtpa.

13.

As

the idea conveyed in this connection

to the Jlesh

by the expressions
is in

law^ cir-

cumcision, according

or what

is

merehj external,
in reference to

general the
the

same, the Apostle continues his argument

Abraham by

illative particle " for," which, in this view, refers to what immediately pre-

Or it may be logically connected with ver. 10, thus: 'as the promise was made to Abraham before he was circumcised, it was not by law, but by justification through faith.' The first point of inquiry is the meaning and application of the word
cedes.

"seed"
occurs

in this verse.

Its

usual meaning

is

progeny, descctidants, subject

in

however

to such modifications

and restrictions as the context

it

which

it

may

require.
is

That here
;

does not embrace

all

Abraham's
it

descendants

self-evident

and the nature of the discussion shows that

all his

does not even comprehend

descendants through

Israel.

It

must be
it

limited to his spiritual progeny, the faithful.

said, that to these a

But

in

what sense can

be

promise was made of being heir or lord or possessor

1

(for this is the

import of the Greek,) of the world

Some have attempted

to limit the meaning of the

word to the land of Canaan. Thus Schleusner under Koonog, No. 5, and Wahl, 2, b) (i3). But it never has this limited signification, and the texts referred to by these lexicographers as proof are
wholly unsatisfactory.
of the vast

number of Abraham's

Others consider the language as expressive merely Others, of the dissemination

offspring.

and general extension of true religion, all believers being regarded as Abraham's children. Macknight to this objects that "the inheritance was promised to Abraham's scecZ" as well as to himself. If then by the world
is

meant the whole body of believers, they will be identified with the seed, which consequently becomes lord of itself To this it may be replied, that the prophets often speak of the earlier spiritual descendants of Abraham,
the former hrael, inheriting the Gentiles, that
is

incorporating
Isa. liv. 3,

them

into
ix.

Messiah's kingdom along with themselves.

12,

See

and

Amos

where the words "inherit" and "possess," are translations of the same
term.

Hebrew

verts to Christ, and in proportion as his

Thus they are represented as taking possession of the conkingdom extends in the world,
progeny become lord of
it.

Abraham's

spiritual

In this

way

the vast

Cii.

IV. 12,13.]

EPISTLE TO THE KOMANS.

ciscd.

67
that he 13

vofiov
7]

7/

TO) aTTepfiari

i-nayyeXia rut 'AfSpaan avrov, to KXrjpok6(T[j,ov,

For the promise

should be the heir of the world,

teas

vonov avTOV elvai

dXXa

not to Abraham, or to his seed,

through the law, but through the

number of

this seed

of the patriarch will be a prominent thought of the

Apostle, which in vs. 15-17 he explicitly states.

Others again

have

re-

garded the expression as an amplification of the promises contained

Gen.
xii. 7, xiii,

in

15, xv. 7,

xii. 3, xviii.

a development of their
tion of the

full

and xxvi, 4; or rather meaning, as springing from the typical rela18, xxii. 18,
to

possession of the promised land

the

enjoyment of the

and note, pp. 57, 58. According to this view, it will relate to that universal empire, which was promised by the prophets to Abraham's posterity through the Messiah.
heavenly inheritance.
iii.

See Heb.

11,

Compare
it

the texts just referred to in Isaiah,

In

Amos, and

also other simi-

lar places.

whatever light

this

empire was regarded by the Jews,

was no doubt

spiritual in its nature,

and involves the universal

moral and
spiritual

ex-

tension of the true church of

acter.

God

in its real

char

But, in order to form a right

judgment of the extent of meaning com

is

prchended within the promise,

it

necessary, as a second principal point

iii.

of inquiry to examine carefully the parallel place in Gal.

relates to the

16, so far as de-

same word " seed"

not used of

as there employed.

The Apostle
Christ."

clares that

it is

"many

but of one which

is

And

yet

most undoubtedly he does not mean

all

to limit its signification to Christ

personally and individually considered, but comprehends under the term

who

are spiritually united to him, and thus constitute his " fulness."
i.

See Eph.

23.

This

is

plain both
:

from the discussion

"

in Galatians,

and

from the
Jesus.

last verses

of the chapter

Ye

are all one (man, elg,) in Christ

And

if

ye be

Christ's, then are

ye Abraham's seed and

is

heirs

according to the promise."

His meaning

evident.

The one seed

is

or

progeny of Abraham

in contradistinction to

the

many,

Christ regarded

as the head of his truly faithful

members and

therefore comprehending

them, in contradistinction to the various races and classes of persons that

sprang from the patriarch as their natural progenitor.

subject
is

This view of the

in

harmony with

the representation, which pervades the

New
is

Testament, of the intimate union of Christ and his true church.

There

then no occasion to limit the natural comprehensive meaning of the words

"heir (or lord) of the world."

In reference to Christ they

imply universal

supremacy

in reference to

Abraham
by

or any individual

member

of the

mystical body, they must be restricted to such blessings here and hereafter
as belong to the individual virtue of such connection.

When

the

Apostle says, that the promise was

made through

or

by

or in consequence

63

COMMENT AKY ON THE

Forifthoy
6c heirs, fuith

[Sect. V.

14 righteousnoss of faith.

6ia diKaioavvTjg moTeo)^.

Ei 14

which are of the law

is

yap
yT]Tai

ol

f:K
i)

vojiov

ulTjpovojioi,

made
none
there

void,

15 of

effect:

and the promise made hccauso the law

;

KtKtvoiraL
Ti

iriarig Kul Karrip-

worketh wrath
16
is,

for

where no law

inayyekia- 6 ydg vofiog 15 6py//f Ka-fpyd^trai ov yap

is

uo transyression. There-

ovic tart vviiog, ov(5e -rxapd^aaiq.

of the justification which comes by

rests on the blessings intended for

faith,

the language shows that his

his spiritual

mind
in

Abraham and

progeny

general.

In reference to Christ

it

would be inappropriate.
in loc.
is

Expressions
by some
in

like that here

used by Paul are employed by Jewish writers respecting

Abraham.
of " those
loc.

Sec Wetstein, Tholuck, Koppe, law

:"

14, 15. "Tliey that are of the

This phrase

interpreted

who enjoy
if this

the privilege of living under the law."

it

So Stuart

But,

be the meaning,

must be modified by
cannot

introducing, as

the Professor does, the qualifying terms "only"' and "without walking in
the steps of

Abraham

as to faith."

It

pious and believing of

describes those
Gal.
iii.

whom

were undoubtedly

mean simply Jews, all the Most probably it heirs.

the law
;

who were connected with and depended on

as in

7, 9, " they that are of faith," is equivalent to true believers, and

in V. 24,

" they that are of Christ," to such as are really and spiritually

united to him.

Thus the Apostle's remark

is

true and important.

'

If

they

who look for justification through the law whether ceremonial or moral, become thereby heirs of the heavenly inheritance, faith is superseded and
useless,

conclusion, for the inheritance

and the promise becomes good for nothing.' This is a necessary was originally "given by promise," as the
iii.

author expressly asserts in Gal.

state

18.

In the next verse he proceeds to

that this

happy

result

of justification
its

and heirship cannot come

transgressor.

through law, which

inflicts

punishment on

He

then adds

as a general principle, that transgression implies law and cannot exist

without

it;

a principle which the Apostle elsewhere lays

vli. 8,)

down

in other

terms, (see. v. 13 and

and which

is

true in its

most unlimited

extent,

although he
16, 17.

may

not always intend an unlimited application.

"Therefore:" This

may mean,
said.

consistently with
faith,

what has been

words,
x^-pi-v
faith,
it

and thus

is

according to favour.

either consequent upon or The benefit referred to comes by The Iva is most likely ecbatic and

not

telle; in other

rather expresses the fact than the direct intenver. 4.

tion.

With Ka-a
comes by

compare

Now

follows the reason

why

the

benefit

namely, that the promise, meaning the blessing promised, might be secured to the whole seed, that is, the whole body of Abraham's spiritual progeny, the faithful, whether they be Jews or Gentiles.

The word only

is

plainly implies, that the portion

of"

the seed which

is

of the law"

regarded by the Apostle as secure of the accomplishment

CiT.

IV. 14-ir.]

EPISTLE TO THE ROMANS.

fore
it is
;

69
it

16 iia TOVTO EK marecog, Iva Kara

Xapiv, elg rb elvai (iefiatav ri)v

of faith, that

might he

ov

i-nayyeUav Tiavrl roi aTrepfiari, Tfe) iK TOV voiiov novov, dXXa

Kal

Tw

iK

TTiOTEGjg 'APpadjJ,, og

17 ioTC TTaT7)Q TTavTCdv ?J^wv, {Kuddg

by grace to the end the promise might be sure to all tlie seed not to that only which is of the law, but to that also which is of the faith of Abraham, who is the father
;

of the promise
the

same meaning here

and therefore the phrase "of the law" cannot have exactly as in ver. 14, but must denote Jewish believers.
spiritual

These are a part of the patriarch's

" but to that also which

progeny, and are here placed

in contradistinction to the Gentile believers, expressed

is

of the faith of Abraham."

by the next clause, The word also

marks something
clause containing

additional to
it

what had just been said, and therefore the must be understood with such limitation otherwise it
;

might be I'egarded as expressive of Jewish and Gentile

these are

believers.

All

comprehended within the terms of both the

'

clauses,

and Abra-

ham is represented as the spiritual father of all the faithful. The meaning may be expressed thus To the entire holy progeny, not to that portion of it only who are Jews, participating in the benefits of the law, but to
:

those also Avho, although they have not the law, possess the

same

principle

of

faith

which Abraham had.'

xvii.

As
:

applicable to this last statement, the

Apostle quotes from Gen.

nations."
It is

true that this

5 "I have made thee a father of many was a promise of numerous posterity, who

should establish themselves as various nations in the earth.

But there

is

no reason to limit the promise to

reference to the patriarch's

this

meaning.

It

does not preclude a

sense does St. Paul apply

it.

numerous spiritual progeny, and in this latter The first part of the I'Tth verse, including
words
that follow
is

the quotation, should be placed in a parenthesis, and the

read

in

connection with the last clause of the 16th, thus:

"Who
the

the

father of us all before

God

in

whom

he believed."

This makes a clear

and

intelligible sense

however Abraham may be regarded by

view of God he
"
is

Jews

or by

men

in general, in the

the spiritual father of all

believers. Gentiles as well as Jews.

attraction for Kar.

deov

enioTevoe.^''

Karevavrt ov emoTevae -deov, by Robinson under the first word. The

quickeneth, &c.,
old

description

now

given of

God

as he
in

who
in

may

refer to the

extraordinary
(see ver. 19,)

birth

of Isaac

the extreme

age of his parents,

and also to the state See

which the Gentiles are said to have

been before their conversion to the Gospel contrasted with their subsequent condition.
1

Pet.

ii.

10.

But undoubtedly
his

it

is

also

description of God's majesty,

tion

drawn from

power as exercised

in crea-

and resurrection.
into being.

'Qg ovra

may be

equivalent to elg ro elvac, so as

not exist to

to be,

and then the meaning

will be,

who commands what does

is

come

But

as the language

antithetic, things that are not

70
17 of us
iiiiidi'

COMMENTARY ON THE
all, (as it is

[Sect. V.

VL

written, I have

ytrypanrcu
Idi'HJv

'

6ti

nartpa TToXXdv
at,)

thee a father of

many nations,)

TtdetKa

Karfvavri
(^ojottoi-

before liim wliom he believed, evoi

ov trriarevae Scov, rov

God, who quickcneth the dead, and

calletli

ovvTog Toiig VEKpovg

Koi
<1)^

Ka-

tliose thinfj^s

which be not

Xovvro^
"Of

TO,

fiTJ

ovra

dvra.

18 as

thou-^li tliey were.

Who afjainst
that

Trap'

tATTifia

^tt'

^TrMt 18
Kara

hope believed

in

hope,

he

tTriaTtvatv, eig to yevtadat av-

might beeome the father of many

nations, according
to that

Tov 7Ta~(pa TToAAtDv

TO
elpT]fif:VOV

e-dvCjv,

which
he

OVTOig tOTUl TO

was spoken, So
19

shall

thy seed bo.

faith,

And
dead,

being not weak in

considered not his

own body now when he was about a himthe

of
Saroli's

aov Koi fuj dadtri'iaag 19 T^ TxioTEi ov KaTcvoTjoe TO tavTOV Odlia tJStj VeVEKQCOfitVOV, tKOTOVTatTTjq 7T0V VTidpX^^': "^'^^ ~^^
arrtpfta

dred years old, neither yet

veKpcjaiv Trjc prjTpag "Ldppaq, elg 20

6e
TTjV

20 deadness

womb; he
but

errayyeXiav tov deov

staggered not at the promise of

ov dLEKpidrj t^ dmaTia, aAA'

eve6vvap.u)dr]

God
21 and

tlirough unbelief;

was
that

Ty

moTEi, 6ovg
TTXT]po(f)OpTj-

strong in faith, giving glory to God,

do^av

TU)

deC), Koi

21

being fully persuaded

promised,

deig, oti o TrfjyyeXTai,

dvvaTog

what he had

he was
there-

ia-L Koi TToiTjoai.

yiadrf

Aid koI eXo- 22

diKaLoavvTjv.

22 able also to perform.

And

aiTO)

Elg

and things that arc most probably denote also what is comparatively of no worth and importance, and what is most valuable and distinguished.
18-21, " Against hope
bability, in
:"

that

is,

against

all

human and ordinary

his wife,

pro-

view of the advanced age of himself and

condition.

heretofore childless

"So
.

and their
5.

shall

thy

seed

be:"

Gen. xv.

This

is

an imperfect quotation, a method of citing the Old Testament very

usual with .Jewish writers.

See Surenhusius,

p.

40, and
is

Abcn Ezra

in

Jewish Rabbies,

p.

39 with note

The comparison

with the stars, which,

as well as the sand, were used to express vast multitudes.

Ov KaTEv67]oe, "he considered not:" Two very important manuscripts, the Syriac and Coptic versions, and some other authorities omit the negative particle.
Olshausen defends the omission, which he says gives to de in ver. 20
proper meaning.
In this case, the
its

Apostle's representation will be that

Abraham

with

full

consideration of the natural difficulties attendant on the

it.

fulfilment of the divine promise, nevertheless did not in the least distrust
If the negative

be retained, the patriarch will be represented as disregard-

ing

all

the difficulties though fully seen and appreciated, in consequence of

the living character of his faith.

or waver respecting.

"Able:"
fiith.

"Staggered
became

not:" did not hesitate at

is,

God's willingness

of course, implied as

an object of Abraham's
23-2.5.

That Abraham's

faith

available to his justification

was

not recorded in Scripture merely to eulogize the patriarch, but to give us

^^
71
to
it

Ch. IV. 18-V.

2.]

EPISTLE TO THE ROMANS.

fore
it

23 OvK

iypdcfyrj 6e 6C avrbv fiovov, 24 oTi iXoyiadr] avrio, dX.Xa Koi (5t'

was imputed

righteousness.

Now
to
it

him for was not 23

it

rj^ag, olg fxeXXei Xoyii^eadai, rolg

written for his sake alone, that

morevovaiv enl rbv iyeipavra

^h]Oovv Tov Kvpiov
rjj.iCjv

was imputed
also, to
if

him; but

for us 24

Ik ve-

whom

shall be imputed,

25 KptJv
rjjv

og Tzapedod^r] did rd rcapai]j.i(i>v

we

believe on

him

that raised
;

up

TTTU)ixa~a

kcu

riyep-Brj

did

Jesus our Lord from the dead

who 25

diKaiuoiv

rjiiciv.

was was
tion.

delivered for our offences, and

raised again for our justifica-

believers in

all

future ages comfort and encouragement.

:

Thus

in

Bereshith

Rabba,*

it is

said

"

What

is

written for
faith

Abraham
is

is

written also for his

children."

So

also Philo.

The

which

referred to in ver. 24,

im-

plies belief in the resurrection of Christ

and

all

the doctrines necessarily-

connected with it, his death as an atonement for our sins, and his liberation from the grave as securing our acceptance with God and its consequent
blessings.

SECTION
Chap. V. 1-11.

VI.

THE HAPPY CONSEQUENCES OF A STATE OF JUSTIFICATION.

AiKaiG)-&evTeg ovv
etprjvriv
etc

7TiaTeG)g,

txofiev Tipbg rbv

debv

6id TOV Kvpiov TJUCOV ^IrjGov XpioTOv,

6i'

ov KOI T?)v rrpooaycoyrjv

rirj

eax'>]ii-afiev

TTiarei
xj

elg

rrjv

by V. God through OTU- Lord Jesus Christ by 2 whom also we have access by faith into this grace wherein we stand,
Therefore

being

justified

faith,

we have

peace with

Xdpiv TavTT]v, ev

karrjuafiev

and

rejoice in

hope of the gloiy of

The Apostle has shown that mankind being all sinners, cannot exby obedience, and must obtain it only through faith, which blessing to Gentiles as well as to Jews Chaps, i. ii. iii. this He secures has proved also that this doctrine was not at all novel, as it is recognised in the language of David, and also in the history of Abraham, from which it is evident that his justification was by faith, and previously to his circumChap.
v.

pect justification

cision

iv.

He now

proceeds to trace the effects flowing from justification

by

fiiith.

1-5. "Being justified

That
Is,

:"

More accurately, having been justified,'

'

imply-

the great Bereehltb, an old Eabbinical

Commentary on

Genesis.

[Sect. VI.

72
3

COMMENTARY ON THE
God.

And

not only

so,

but we

Kol Kavx(^fitda tn' eknidc T^f

6u^7jg

gloiy in tribulations also:

knowing

rov

t9tou.

Ov

fiovov 6e,

that tribulation workith patience

aAAa Koi
vnofiovjjv
vTTOfiov^i

Kav^ojfie^a iv

Toi^

4
6

and patience, experience and expcrience, hope; and hope maketh

;

-dXi^peaiv, eldoreg,

on
7}

tj

-dXiipig
"q

KaTepfydC,e-ai,
doKinijv,
(Jt

6h

A
5

not ashamed

because the love of

6k

doKliifj

God

is

shed abroad in our hearts

is

^AiTtda,
vel

r) i)

tXTUr ov Karaiayv-

by the Holy Ghost, which

given

on

dydnTj rov deov inKt-

The words "by faith," in ver. 2. some ancient authorities, although the evidence is decidedly They were probably omitted by certain transcribers who in tlicir favour. thought them tautological. But the desire of the Apostle to make faith as prominent as possible, would prompt him to introduce it here. "This
ing also a continuance in this condition. are wanting in

grace:" In other words, this

gracious condition of acceptance. "Rejoice:"

in vs. 3, 11,
its is

So

the

same

original

word should have been translated

where
See
re-

our English version has "glory" and "joy," according to of employing a variety of expressions where the original
note on Ileb.
xii.

frequent usage

the same.

28, p. 177, 178.

The

first

part of ver.

2 may be

parenthetical.

If so, the last, "

and

joice in hope of the glory of God," will express the second happy result of
justification.

Or, access through Christ

by

faith

may be
it

the second, and

to agree better

rejoicing the third.

Some
the

prefer the former, thinking

with the position of the jcopulative.

see the note.

The noun

is

used

in

As

Jew

rejoiced in his connection with

Heb. iii. 6, where Abraham, in his

circumcision and covenant relation to God, the Apostle represents the

Christian as rejoicing in his hope of future glory, and in those

means and
;"

instrumentalities which are intended to facilitate his attainment thereof

^OKijxi'iv in ver. 4, is

rendered

in

our translation, " experience

in the

and so

by Tyndale, Cranmer, and Luther, and

"provynge" and the Rheims "probation." and here most probably implies the result of trial, a character firm and See Phil. ii. 22. consistent, well tried and proved.

Geneva version. Wiclifhas The w;prd means trial, proof,

"Hope maketh
those

not ashamed
it,

:"

The meaning

is, it

does not disappoint

in

who

cherish

or put them to shame as

ix.

if

they had indulged

vain expectation.

of

Isa. xxviii. 10.

"The love of God:"

Holy

Comp.

33, x. 11, which are cited

from the Septuagint

35.

That
us.
effect,

is,

according to the general

viii.

signification of the phrase,

God's love to

See on

Here

it is

used as a metonomy of the cause for the

meaning the

result of God's
chiefly to his
it

love.|^he
comprehend

effusion of the

Spirit here

spoken of refers

ordinary influences abundantly dispensed to believers, although

also the miraculous

may

powers imparted by him.

The language,

" in our hearts,"

shows that the Apostle's

mmd

dwells principally on the

Ch. V. 8-8.]

EPISTLE TO THE ROMANS.

unto
us.

73
6

Xvrai iv ralg Kapdiaig ^juwv Sta

nvevfiarog dyiov rov
6
riiilv.

For -when we were yet

strength,
in

doMvTog

-without

due

time

"Eri yap XpLOrog dvTU)V

Christ died for the ungodly.

scarcely for a righteous

For
will

7/jUwi'

dadevQiV Kara Kaipov vnep

man

daejScov
iiTTtp

dntdave.

MoXig yap

diKaiov Tig drro^aveirat

good
die.

one die; yet peradventure for a man some would even dare to

VTTep

yap rov dyadov rdxa rig

rjfidg

But God commendeth

us, in that,

his love

Kal roXj.ia diro^aveiv. IvviarTjOi

6e ri]v eavrov dydTTi]v elg 6 deog,

towards

while

we were

on en

ajxaprcoXiov 6v-

general distributions of grace.

either case.
6.

The word

e/c^gco

would be quite suitable

iii.

in

See Acts
at the

ii.

17, 18, 33, x. 45,

and

Tit.

6.

"En

Some
the

ancient authorities have

commencement of the verse is no doubt the e'iye, some el yap, and some

true reading.
elg ri.

The
\)
/yt--

adoption of any one of these readings

may have

led to the introduction of

which Griesbach has admitted into the text with the niark of good authority.* It must be acknowledged that it embarrasses
after aaiSerwv

en

the meaning, and Knapp,

Hahn and
it,

Olshausen reject

it.

Tholuck suggests
is

various

ways of explaining
it

all

of which are somewhat harsh, and

in

clined to regard

as a gloss.
first

If admitted, it

seems best

to consider it as

a repetition of the

en

introduced to
"

feeble condition the

more emphatic.

of spiritual strength.
Gal.
iv. 4, 5,

"In due time"

man

make the statement of our natural Weak" evidently means, destitute

words that was come," &;c.
follow.

qualifies the

See

"when

the fulness of the time

7, 8.

These verses express the marked difference between the highest

to his fellow,

degree of love shown by any

to us.

and that of God and Christ

There

is

some

difficulty in

determining the right connection of the

and also in settling the true meaning of the words The connection adopted by our translators makes the latter clause somewhat parenthetical, though it serves to heighten the force of the former. The sense is clear, but the Greek will hardly bear such a translation, as the second yap cannot be expressed by " yet." The difficulty

two clauses

in ver. 7,

righteous and good.

arising

from

this particle is

probably the cause of

it is

its

having been

in a

few

unimportant manuscripts entirely omitted, as

also in the translations of

Tyndale and Cranmer.

for the just

Wiclif has:f "vnnethis (scarcely) dieth ony

a good
for a

man
dare

man, and

zit for

man
in

perauenture
&;c.

summe man
is
is

die;" the

Geneva has: "but

Each
clause
is in

good man,"

The Rheims
follows,

more

accurate than either, translating

yap for

both cases, which

most probaand either

bly correct.

contradistinction to

what

The reader will find an explanation of Griesbach's most important critical marks in my brief anaProlegomena, contained in the Translation of Planck's Introduction to Sacred Philology tnd Interpretation, pp. 254-25T. 1 1 quote from Bagster's English Hexapla.
lysis of his

7-i

COMMENTARY ON THE
yet
sinners,

[Sect. VI. VII.

Christ died
tlien, bein-,'

for

us.

Miuh more
lied

now

justi-

by his blood,

we

sliull
liira.

be saved
For,
if

10 fiom wrath throuj,'h

wlien

we were enemies, we were reconciled to God by the death of his Son, much more, beinj,' reconciled, we shall be saved by his

XpLOTog vntQ iniwv lloXku) ovv fiaXXov 9 diKuiiodtvre^ vvv tv rw aifiari avTov au){ir]nufud(i 6l' avrov drrb rrig opyTJ^. Y.I yap ix^poi 10
tiov
iffiCov

UTXtdavf.

ovreq KaTr]AXdyqfiEV rui deio did

rov -davdrov rov

ttoaAu)

viov

avrov,

fiaXXov KaTakkaytvreg

would make a

sufficient

antithesis independently of the other.

Raphel

remarks* that the Greek writers make a distinction between diKaiog and
dya^og, understanding by the former an upright man, one who obeys the
laws, gives to every one his due, and does no injury
;

and by the

latter,

one who

does not confine his action and deportment within the literal re-

quisition of the law, but with the feeling of habitual benevolence, does all

the good in his

power

to his fellow creatures.

p"'"!?

Vorstf considers diKaiog as

equivalent to the

Hebrew word

generally translated in our English

just or righteous, meaning a religious and good man, and ayaiSof, which

immediately follows, as synonymous and explanatory.

But

it is

not at

all

probable, that St. Paul would inadvertently introduce two such clauses

without attaching a definite meaning to each, or that he would intentionally

use both as precisely equivalent; and therefore the meaning of the two

words cannot be regarded as

ductuig himself uprightly
other describes the

identical.

In the latter there is a climax.

The one denotes a righteous man, a person

towards

really

good and

religious, con;

man and humbly towards God

the

marked also by a benevolent, selfsacrificing disposition, which inclines him to acts of benevolence and In this sense the word is kindness, by which he becomes distinguished. same
character,

used in Matt. xx. 15: "Is thine eye evil (euvious) because
not merely
just,

am

<7oot/,"

but benevolent and liberal?

with the
first

begun

his antithesis

character in

The Apostle seems to have his mind then suddenly to

;

have stopped short, and by a beautiful correction, as

for a righteous
filled

may
:

say, or amplifi'

cation of his meaning, to have introduced the second, thus

For scarcely
heart,

man

will

any one die:

for for the

good man, whose

with divine love, prompts him to benefit his fellow creatures by con-

stantly doing good,

establisheth and
for

some one perhaps will even venture to die; but God recommendcth his own love to us, in giving Christ to die Comp. us while we were yet sinners unworthy of his kindness.'
iii.

John
That

10.
'

9-11.
is,

Much

rather, therefore,

having

having been pardoned and accepted by

now been justified by his blood God through his atoning

:'

Aanotatlonos riiilolopica> In
t

Novum Tcstamentnm

ex Xenoplionte, et

caet.,

8vo, torn.

11.

p. 252.

De Hebraismis Nov.

Tc;t., Svo. Edit. Fisclier; Lips. 1778, pp. 55, 50.


epistle TO THE EOMANS.
iv t^
^<jyq

Ch.V.9-11.]

75
so,

oo^-qaoi^ie^a
11

avTOV.
Kavx(^-

life.

And
by

not only

but

we now

also 11

Ov

[lovov 6e,

dXXa Koi

joy in God, through our Lord Jesus

Christ,

uei'Ot fev TO) deco dta

r/juwv ^l7]O0V

Xpiarov,

tov Kvpiov St' ov vvv

whom we

have

re-

ccivcd the atonement.

T/yv

KaraXXayTjV

eXdj3oiJev.

sufferings

and death.
:"

See

iii.

25,

iv.

QS, and

notes, pp. 55, 63, 64.

"

Enemies

See

viii. 7,

which shows that the enmity referred to develops

itself in hostility to

God's law.

"Through
vii.

his life:"

meaning doubtless,
intercessor.

his glorious

life

in heaven,

where he

acts as our

permanent

See John

xiv. 19,

and note on Heb.

25, pp. 98,

99."Not
is

only:"

This refers to what had been before said in vs. 2, 3, and

plained in the analysis.

"Received

sufficiently exit is

the atonement:" Eather, as

in

the margin of our English Bibles, "reconciliation:" In other words, have

been reconciled.

See Robinson's Lexicon under Xanfidvo),

1. f)

and

2. e).

SECTION

VII.

Chap. V. 12-21.

COMPARISON OF THE RESULTS OF ADAm's FALL WITH THOSE OF CHRISx's REDEMPTION.

This section has been the occasion of much critical and theological discusTo examine it thoroughly, investigating the various theories both sion. exegetical and dogmatic which have been applied to or supposed to be
founded on

The reader of this commentary it, would require a volume. must not therefore be disappointed, if he finds nothing more than a brief
notice of the preeminent exegetical and theological points necessary to be

kept in view

in

attempting to

elicit

the Apostle's meaning.

have endeav-

oured to state the purport of this as well as the other parts of the Epistle, independently of any doctrinal bias arising merely from education or association.
It

seems

to

be the design of

St.

Paul to show
all

that, as the

lamentable

effects of the fall

extended more or less to

mankind, so do

the benefits of the atonement,

were no more excluded than Jews.

of orally instructing the

from the blessed results of which Gentiles As he had never had an opportunity
Christians, he avails himself of occasions

Roman

which

his subject suggested, to enlarge

on the more prominent points of

the Gospel.

The

idea of our being reconciled to

God through

Jesus Christ
to

expressed in the former part of the chapter,

may

have suggested

him an

76
12
^\lltll.forc,

COMMENTARY ON THE
OS

[Seof. VII.

by one

niuii

sin

Am

rovro utanep

6i'

evo^ dv- 12

amplification of

tlie

statement, and have led

him

to

draw a

parallel be-

tween the benefits which we

sustained

may

thus receive and the injury which

we

by the

fall

of

Adam.

It is

undoubtedly true that condemnation

is

through the one and justification through the other

the comparison.

a prominent part of

The statement of Professor Ilodge may well be admitted, " We are condemned on account of what Adam did, we are justified on Hut this is not the whole scope. The lanaccount of what Christ did."
guage
the general evils sustained

more comprehensive. It is evidently designed to set in contrast by all men in consequence of their connection with Adam, with the general benefits procured for all men by virtue of
is

their connection in a greater or less degree with Christ,

In this view, the

contents of the section harmonize with the scope of the whole Epistle.

They
not of

tend to place in a clear light these two points

that justification

is

human obedience but of God's favour through

with the happiness attendant upon
12. " Therefore :"
it is

Christ,

and that

this blessing

designed for

all.

Some commentators

connect this word with the pre-

Among them is Macknight, who paraphrases thus: "Our Lord Jesus Christ by whom we have received the reconciliation, for this reason, as through one man sin entered," &c. He adds in support of this
ceding verse.
:

arrangement

"

For

the Apostle

is

giving a reason

why

all

have received

reconciliation through Jesus Christ."

tion of " therefore," 6ca rovro,
is

But, not to urge that such a connecit is

very unusual,

evident that if this had

in the

been the Apostle's intention, he would have introduced the word all
11th verse,
in

order to show that he meant his statement there to have a

general application.

Whereas
is

it is

certain

from the whole preceding part

It is

of the chapter, that he

speaking exclusively of justified Christians.

best to retain the usual punctuation.

The

forrjiula,

"therefore,"

maybe

explained in reference to what follows, namely, the statement that the

blessings derived from Christ counterbalance at least the evils entailed

from Adam.
fore has

As

observation and experience assure us of the one, there-

God

graciously provided us with the other.

vii.

Thus the same

expression in John

22, though standing at the beginning of the sentence,

has most probably

its logical

connection with the remark that circumcision

is

was performed on the Sabbath day, which

discussion, thus

made

at the end of

it.

Or

else the phrase rnay have a retrospective reference to the whole preceding
:

According

to

with the views before given.

after

what has been already stated and consistently Thus it occurs in Matt. xiii. 52, immediately

and

in close

their interpretation

connection with certain very instructive parables and " Therefore, every scribe," &:c.
:

"
is

By one man

:"

that

is,

Adam.

The

first

father of the

human

family

mentioned rather than the mother, because she

may be

regarded as asso

Ch. V.

12.]

EPISTLE TO THE ROMANS.

q
dfA,ap~ia elg

77

^pcoTTOV

rbv koghov

entered into the world, and death

ciatcd with

him

and also on account of the parallel intended to be drawn

Christ, as is

between him and

done also

in 1 Cor. xv. 22,

45-49.

" Sin entered into the world."

The word

sin in the Bible generally

expresses the act or habit of sinning^ as every reader must have observed;

but

it

is

also

employed

in the sense of sinfulness, that

in fallen

is,

the tendency,

disposition, quality or

element

man, which of

its

own

nature pro-

duces
find
it

in

our present imperfect condition those acts or habits.

vii. 8, 9,

Thus we

used in

dead

sin revived
It

sin

"Sin wrought in me concupiscence And so also deceived me and slew me."

11
:

sin

was

in vs. 13,

14, 17, 20.

would be quite preposterous

to understand sin in these

4,
r\

places as the act of sinning.

And
:

so 1

John

iii.

simply means that sin

dvofiia.
It

is

what

is

at variance with

law

?/

ajjiapria eorlv

may be
is

pre-

dicated of a tendency or quality in a responsible agent as well as of any

overt act.

Therefore the word in the text under consideration

plainly

susceptible of the
to the context.
will run thus
:

same

signification,

which seems also to be best adapted

On this supposition then, the Apostle's first proposition By one man, Adam, sinfulness, moral depravity, entered
This must of course embrace the necessary results of such

into the world.

depravity, appearing in responsible agents under the form of positive sins.

It

seems

best, therefore, to give to the

sinful

word here

the

most extended mean-

ing,

comprehending both
namely, death.

tendency and action.

The next
acting,

proposition states the direct consequence of this depravity, so

We are so in the habit of associating the idea of death

we
identify the

with that of the separation of soul and body, the meaning which in com-

mon

parlance

is

attached to the word, that unconsciously

one with the other.

And

there can be no reasonable doubt, that the idea

all

of this physical death, and

" dust thou art

the evils producing and connected with

it,

is

prominent in the Apostle's mind.

The language of

the original sentence,

is

and unto dust shalt thou return," which

explanatory, at
deter-

least in part, of the threat " thou shalt surely die,"*

would seem to

mine
from

this point.

And

the evident appeal which he

fact,

makes

in ver. 14, to

what every one knew to be the

namely, that "death had reigned

conclusively.
to the
Still, this will

Adam

to

Moses,"

settles
is

it

most

not

prove that the meaning

to

be limited

mere separation of

the soul

from the body.

the

word

in

is more certain, than that the Scriptures employ more extended signification. It denotes the miseries a much

Nothing

of a state of condemnation, comprehending banishment from the enjoy-

ment of God's
with this idea

presence, and positive punishment inflicted; and thus

it is

set in contradistinction to life

and blessedness with God.

it is

In connection

more

or less clearly developed,

* Gen. iU.
19,
li.

used to express misery

17.


COMMENTARY ON THE
by
sill
;

78
and

[Sect.

VI I.

so d^ath passed

upon

elaTikde,

ml

6id

r//?-

dfiapTiag

and wretchedness
happiness.

in

general,

and the corresponding word

life

to

denote

Thus

in Ueut. xxx. 19, "I have set before

;"

you

life

and death,
is

blessing and cursing

life,

in

Prov.

xii.

28, " in the

is

way of
:"

righteousness
in 1

and

in the

pathway thereof there

this general

no death

and

John

iii.

14,

"we

have passed from death unto

life."

See also Prov.

is

21, 24, 51.

And

idea of misery
It

xi. 19, John viii. most probably the true

meaning of the word

sical death, for

in this text.

certainly cannot be limited to phy-

from

this the Christian is

not liberated

nor can

it

exclude

this with its necossiiry adjuncts, for the reasons before assigned.
is it

Neither

expedient to endeavour to determine the degree of the misery and

It
is

punishment denoted.

sufllcient

that sin and death are naturally

and necessarily connected.

shadow, dark and malignant.
position entailed
;

The one

follows the other as

is

its

attendant

This then

the tenour of the second proitself in

through moral depravity, developing

actual sins and

on human nature by the

fall

of

Adam, came human misery,

in

physical and spiritual.

The
or thus

latter half of the verse repeats the

two propositions

a somewhat

different
:

manner, with some amplification also of the meaning.

"And

so"

way, namely, by the sinfulness with its actual misery passed through or manifestations, induced through the one man, That
is,

in this

'

pervaded to Genevan,
tion
is,

all

men.'
ist

The

original is 6iT]X-&ev elg.

This

is

rendered by

Luther, "penetrated,
"

durchgedrungen;" by Tyndale, Cranmer and the

in to."

went over;" and by Wiclif, "passed forth

The

asser-

that this death took effect

on mankind thoroughly and universally.

"

For

(or in) that all have sinned."

The various expositions which have been

given of this clause and the doctrines supposed to be sanctioned thereby,

make
"

it

expedient to examine
(or in) that,"
i<p'

it

with particular attention.

For

W"

To
is,

the

and the Genevan, "

given by

in so

much."

Wiclif has, "

" in

same purpose, Tyndale, Cranmer in which man," and the

This translation has been

marginal reading in our Bibles

whom."

many commentators. The meaning will then be that all men sinned in Adam. This statement will be made, either on the ground of the identity of the human nature possessed by him with that possessed also by
all his

descendants, or on that of his being their representative, his acts in

either case being attributable to them.

As

it

does not comport with the

I

design of these notes to enter into metaphysical disquisitions,

shall

merely
the

say with respect to such theories, that they are not

practical character of St.

in

harmony with

PauFs

writings, and that a

man

of plain

good

sense, not under the influence of

some

religious or philosophical system,

will not easily believe that a voluntary offence of one can justly

be charged

ou any

other, not cither participating therein or even at the time existing as

Ch.V.12.]

epistle to THE EOMANS.

79
have sinned:

6 '&dvaroi'

Koi ovTO)g elg ndv-

all

men,

for that all

a moral or responsible or even personal being.

the Scripture speaks of one
sufficient to reply, that
it

If it should

be said that
it

man

acting in or through another,

may be

never charges the guilt of one on another, but on

the contrary directly repudiates the idea.

vs. 19, 20.

See Ezek.

xviii.,

and particularly

Ileb.

vii.

10,

which has often been appealed to in support of

The case there put is of a descendant paying tithes some hundreds of years before birth, and this involves nothing of a moral nature. It is adduced also by the sacred writer with an inthis view, is inapposite.

in his ancestor

troductory formula which greatly qualifies

there, p. 93,

its

and Whitby.

And

further, the

from that here employed, the one being

translation
in
is,
'

em

application. See the note Greek preposition is different and the other ev. The right
is

for (or in) that,

inasmuch

as.'

Thus the same phrase

e0'
o),

used

2 Cor.

v.

" not for that

we would be unclothed,"
in his note
e(f>'

for

which some
the

copies read

eTTEidi].

Koppe,

on Romans, explains
o)

it in

same

way, quoting from Thomas Magister,*

of because
;

avrl rov dwri, that

is,

instead

and from Phavorinus,

;

e</)'

rrjv kAott^v elpydao),

inasmuch as
tj

thou hast committed the theft

and from Theophilus to Autolychus, 0' and Robinson under ini 11.

ovK laxvae -^avarojaat avrovg, because he was unable to put them to

death.
"

See also Stuart in

loc.

3.

f ).

Have
'

sinned," Tjnaprov.

The following are

the principal expositions

of this expression.
1.

Have, as conscious voluntary agents, transgressed God's known law

have committed actual
sins.

;'

in other words,

According to

this

view

it

would seem, that the Apostle predicates such sinning of all mankind, infants
and
idiots not excepted.

But with respect

to the latter class, this is evi;

dently incredible, as they are not responsible agents

that,

and

it

is

possible

on account of their comparative paucity, they are not taken into con-

sideration.

As

to the former,

it

may

be said that we do not know at how

This
it

early an age moral consciousness commences.

is true,

and there

is

good reason
Still it will

to believe that in different

minds

begins at different ages.

hardly be denied that multitudes of infants die, before such a

It
is

conscious moral character can possibly exist.

detail

inexpedient to go into

on such a point, but

it

may

not be amiss to remind hypercritical poafter birth, not to speak of

lemics, that infxnts

sometimes die immediately

;

those

who

die before
ridiculous.

and to affirm conscious transgression of such were

more than

Even

the inquirers, "

?" cannot

Who

did

sin, this

man

or

his parents, that he

This writer,

was born blind

a learned

be proved

to

have carried

who was

lection of Attic expressions,

monk and grammarian, probably of the 14th century, made a sewith illustrations of their meaning from Greek writers. Tlio treatise,
by Nicolas Blancard, at Franekcr in 1G90. tlio meaning above given to

which

is

contained in a small 12mo volume, was published

The

autlior quotes passages

from Sunesius and Tliucydides in support of

the phrase.

80

COMMENTARY ON THE
;

[Sect.

VI I.

their extravagance so far as this

their question rather

assuming a previous
of Solomon viii.20.

state of the soul's existence, according to the

If
it

Wisdom

should be said that the Apostle does not comprehend either infants or

idiots,

but speaks only of such descendants of

Adam

as have arrived at an

age of consciousness and have

the reply
is,

become
is

transgressors of God's moral law;

that then his

argument

defective.

However

various

may

be

the opinions respecting certain parts of this discussion, most divines and

commentators agree
to

in this

one point, that the author's general design

is,

compare the

evils resulting

from the

fall

with the benefits accruing from

the redemption, and to

show

that the latter are at least equivalent to the

in

former; and moreover, that

so doing he predicates

the evils of all

mankind.

But, since infants, dying before consciousness can with any

probability be affirmed of them, constitute a very large proportion of the

race, they cannot

be excluded or overlooked

in the

argument.

The

result

therefore appears evident, namely, that as infants

and

idiots

do not die

either physically or spiritually in consequence of their

gressions, this interpretation of the
2.

own
is

personal transinadmissible.
:

words "have sinned"

will then

Another

class of interpreters explain the language thus

'have been

regarded and treated as sinners.'

The statement
would

be

to this effect:
sin.'

'Inasmuch as

all

men have been

it is

subjected to the consequences of

still
is

To

what degree this subjection extended

nation, although

be a question

for

exami-

plain that physical death

a prominent part, as was

The sense thus elicited corresponds with that of before shown on p. 77. ver. 19, " by the disobedience of the one man the many were constituted
sinners."
in Genesis

Such exposition of language

xliii. 9,

is

also sanctioned
to his father

by analogy. Thus
Jacob
for the safe

Judah pledges himself

in

return of Benjamin

these words, according to our English translation,

'

" let

me

bear the blame," but in the Hebrew,

shall

have sinned

;'

and
lit-

so also

in xliv. 32.

In both these places the Septuagint has translated

:

erally rjiiap-TjKcjg toofiai

but the Vulgate explains^ ero peccati reus. The

meaning

is, I

am

willing to be regarded as a sinner and subjected to the

necessary consequences.

And

in 1

Kings

i.

21,

what our

translation very
is

properly renders, "I and

literally in the

my

son Solomon shall be counted offlMiders,"

Hebrew,

'shall

be sinners" and

is

so expressed in the Sep-

tuagint and Vulgate.

Stuart's objection to the application of these

two

places

is

of no weight.

Of the

former, he says " the meaning

is, I

will con-

sent to be regarded as a sinner 'by

my

father;'" and of the latter,

It is difficult

we

"shall be sinners in the view of the reigning prince."

to see

how

the signification of the word can be affected by Judah's consenting to be so regarded, which certainly Bathsheba and Solomon did not or by the party so regarding them being in the one case the father and in the other
;

the reigning prince.

that
is,

Christ

is

said to

be made

for us " sin

and a curse,"

(the abstracts being used for the concretes,) a sinner

and a cursed

On. V.

12.]

EPISTLE TO THE ROMANS.

81

or devoted object, he having consented to be regarded and treated as such

hy

his

God and

father.

See 2 Cor,

v. 21, Gal.

iii.

13.
it is

It is

certain that

the Scripture often speaks of a thing as being

what

re2)resented to be

Thus in Actsx. 15, "what God hath cleansed," 'make not thou common,' Koivot or, as our translation very correctly renders it, ' call not thou common." And in 1 John hath made him a liar," can mean nothing else but, hath represented V. 10, and treated him as such.' 3. But there is yet another view which is certainly preferable to the
and treated as
that
is,

if it

were.

regards as clean,

'

'

first,

and perhaps also

to the

second of the two just given.

all

" In that all

sin-

have sinned,"
ful.'

may

be explained thus: 'inasmuch as

have become

It

may comprehend
first

also the idea of actual sin, predicable of all con-

scious and responsible

human

agents as a universal consequence in such

as in the

clause of the verse, the

word

sin is equally comprehensive.

is

Thus the degree and extent of the death or misery which

result of sinfulness,
affixed to the

the necessary

may be
"
its

modified according to the degree of meaning

subject of the Apostle
is

word.

The

the entrance of sin

sin is intended."*

into the world

and

spread.

The whole dominion of

The extent of that dominion in conscious and unconscious human beings, in infants, for instance, and adult sinners, and the penal consequences resulting therefrom, may vary, and the death alluded to may, in the one case, extend
practically no farther than physical
it

and temporal

evils,

while in the other,

the condition

may

involve spiritual and everlasting. f

The connection of

of the race with the act of their progenitor

doubt pervades the whole representation way, by

his act of disobedience, all

the

idea which

beyond any
of course,

is

shown by the
sinful.

fact that in this

became

It follows,
it

that as conscious beings they actually sinned.

But

does not follow, that

in
iii.

the expression
also occurs,

is to

be limited to such sinning.

is

Even

23, where

it

no such limitation

necessary, because, as Olshausen says,

" where no actual sins have been committed, as in the case of unconscious
children, the

power of redemption

is still

needed."

Professor

Hodge

rejects this interpretation of the clause.

review of

his objections will afford

1.

an opportunity of sustaining
if

it

more

fully.

"It assigns a very unusual,

first

not an unexampled, sense to the word."

But on the other hand,

allowable, and

the context favours such a sense.

This expla-

nation of the verb rjf2.aprov agrees with the meaning above proved to be

given to the noun

d[iapTia,

namely, sinfulness, moral

depravity.

Thus the two clauses of the

latter half of the verse will corresin death,"

spond with the two clauses of the former ; " by

* Translation of Tholuck"3 early edition.

misery, ruin,

+ Here
race,

would remind the reader that the Apostle

and species lived and
died,

is

speaking of death as inflicted on the

human

lie says notliin? about the inferior animals.

The

geologist, therefore,

may

maintain that

mou

sters of various genora

many

ages before the creation of man, without in-

volving in anv difficulty the statements

made either here

or elsewhere in the Bible.

82

COMMENTARY ON THE
all

[Sect. VII.

being parallel with, " thus death passed through ;" and, " by one
(or sinfulness) entered," with, " in that

man

sin

have sinned" or become

sinful.

Moreover, secondly, analogy justifies

this sense.

According to
'

it,

Tjixaprov,

'have sinned,' will be employed very much as dni-davov,

vcr. 15,

have

died,' is iu

where undoubtedly

it

signifies

'become
Gen.
ii.

suVjject to death, in a

dying

condition.'

Thus

also the language in

17,

"in the day that thou

is

eatest thereof thou shalt surely die," to which there

evidently an allusion,

expresses rather the mortal condition of the culprit to take place from the

very

moment
;

of transgression, than the result thereof in the very fact of

dying

and

this,

whatever view

may be

taken of the nature of the death

threatened.

In

Rom.
in,

vii. 9,

"I died"

signifies, 'I
;''

became
all.
it is

in,'

or was con-

scious of being

'a dead or dying state

and, the phrase in 2 Cor. v. 14,

"all were dead," manifestly affirms the condition of

is

thus correctly rendered in our translation, although

The Greek word the same as that

:

just before used to express the fact of Christ's dying for us

for all."
2.

" one died

"

It

destroys the analogy between Christ and

is

Adam.

The point of
is

the comparison

not, as

of holiness

but, as

Adam was the source Adam was the cause of our

comparison
is

of corruption, so

Christ Christ

condemnation, so

is

of our justification."
the other.

The
are

not limited either to the one or

The Professor assumes

:

this point

of his argument.

On

a former

page he remarks

" All that the Apostle says tends to the illustration of

his declaration, as

we

condemned on account of what

It

Adam

did,

we

are justified on account of what Christ did."

this,
is

may

all

tend to illustrate

but

all is

not confined to this particular.

is

The Apostle's representation

the

same

as that which

briefly expressed in 1 Cor. xv. 22,

"As

in

Adam
which

all die,

even so

in Christ shall all

be made

alive."

There the

life

promised to those " that are

is

Christ's," ver. 23, is that condition of glory

;

consequent upon the resurrection of the just

first

who, as they " have

bear the image of

borne the image of the

man, the earthy,

:" vs.

shall also

the second man, the heavenly

the antithesis lie

48, 49.

It is

evident that not only does

justification,
gift,

between condemnation and

but that

sin,

death and ruin are contrasted with pardon, free

reigning in
life is

abounding grace, and

eternal.

The
little

objection that

some of these statements are

parenthetical

of very

importance.

Others are not; and what

may

be allowed to be a parenthesis, on account of a difficulty in the construction, which shall presently be noted, is nevertheless essential to a full
exhibition of the meaning.

As

all

our woes flow from that state of confall

demnation into which human nature was brought by the

all

of

our blessings from that state of justification or acceptance with

;

Adam, and God

which was procured by the atonement of Christ a statement of the causes would most naturally be accompanied by a representation of the effects.

And

such

is

precisely the fact.

Oh. V.

12.]

EPISTLE TO THE ROMANS.

88

What
in

has been said implies also a sufficient answer to the Professor's

other objections.

His remark, that "the analogy

is

destroyed,

if

anything

us be assumed as the ground of the infliction of the penal evils of which

is

the Apostle
it

here speaking," needs one qualifying circumstance to

make
;'

correct.

It

should be stated thus

'

simply as

the original

ground

or

'anything in us independently of the sin of Adam,.''

The Apostle's general statement

through the
full

is

probably to

this

effect

'

Thus,

of

Adam,

death, physical

and

spiritual misery, took effect

on

all

men, inasmuch as
sin.'

conscious agents,

all men have thereby become sinful, and, when The moral depravity brought into human nature

by the Every

sin

of

Adam

will

be represented as the cause of

its

wretchedness.

assertion in the verse harmonizes with the whole statement.

'

Theodoret, on verse 12, speaks of God's creating

Adam

under a law
it
;

in

order to exercise his reasoning faculty, and of his transgressing

consequence he became obnoxious to death, and

the father of Cain and Seth and others
;

in this condition
all,

by became

and thus

inasmuch as they are

produced of such, have a mortal nature, subject to various wants, by which

the passions are often immoderately excited, which

want of moderation

produces

sin.'

He

then proceeds thus

sin

"Therefore the Apostle says that

Adam

having sinned, and by

having become mortal, both (sin and

mortality) penetrated into the race.

in that all

have sinned."

He
we

then immediately adds:

For death passed through to all men "For each one re-

ceives the sentence of death, not on account of his forefather's sin, but on

account of his own."

If

regard the concluding sentence as affirming

death to be the consequence and punishment of the sins of the individual,

we make
also with

the author inconsistent with what he had just before stated,

and

what soon

after follows.

On

ver. 16,

he says: "one having

trans-

sinned, the

whole race received punishment ;"-and on 18, " he having

gressed, the whole race received the sentence of death."*

May

he not

mean, therefore,

in the

former passage, that the changed moral condition of

This does not proceed as a

man,

in other words, the sinfulness introduced into his nature in consefall,

quence of the
direct result

is

the cause of his death

sin of

from the

Adam, but

directly

from

his

own

sinfulness,

which however, was thus derived.

accuracy of language
jiient.
is

If so,

what the Greek

father loses in

more than counterbalanced by consistency of state" How his oratorical manner, comments thus And then did death enter and exercise power 1 By the sin of the one. what means 'in that all have sinned V He having fallen, all they also who had not eaten of the tree became from him mortal." On the construction of the verse commentators are also very much divided in opinion. The sentence is generally regarded as imperfect. This,

Chrysostom,

in

Oa

Pworaans.

Opera,

Tom.

iii.

pp. 41-43, Edit. Paris. 1642.

t Homfly on Bomans.

Opera, Edit Bened. Venet. 1741,

Tom.

Ix. p. 519.

84
13 fur until
tlu-

COMMENTARY ON THE
law, sin

[8ot. VII.

was

in

llic

tuc dv^pu)novg 6 ddvuTog

^t:v,
icp'

diTjX-

woi
14

Id; but sin is not

is

imputed wlicn
ncvt-rtheless,

Trarrtr

ijfiaprov.
iiv

tlicix'

no

law:

'A^pi

ya.^)

vufiov

anapria

tv 13

however,
of and
so.

is

questioned

l>y

some, who translate KaX ourwf, so

is

also, instead

Le
vs.

Clerc.
15,

also in

adopted by would require a transposition of the two particles as in 18, 19, 21, xi. 31, where we find ovto) Kai, as the phrase ocx-urs 1 Cor. xii. 12, and many other places. The construction given by

This ujethod of making the sentence complete

it

But

Erasmus makes
sentence,

the second clause the apodosis or concluding part of the

is

hi connection with Kai he supplies a ovnog, which he thinks

this

to
in

be understood, and
heaven, Kai, so also

he illustrates by referring to Matt.

vi.

10,
:

"as
'

in earth."

The

result

may be
by

expressed thus

as

by
in

one

man

sin entered into the world, so also

sin death.'

But

this

does

not harmonize with the author's evident design to set

Adam

and Christ

prominent contrast.
omitted.

Tlioluck supposes the apodosis of the sentence to be

He

thinks that, toward the end of the 14th verse, the thought

of the wider influence of Christ's action than that of

Adam
is

presses on his
in-

mind, and being unwilling to omit

troduces
that
it

all

mention of direct analogy, he

in

a compressed form in the words: "

who

the figure of

him

was

to

come."

But

this still leaves the difficulty

of the construction

unexplained.
his feeling, to

Most commentators suppose the Apostle, in the warmth of be hurried on by the train of thought which he had comThus

menced

to other closely connected thoughts, and not to return to complete

the sentence begun in the 12th verse until the middle of the 18th.

the latter part of this verse will serve as the conclusion both of the former
half,

and of the 12th,

it.

its

form and language being adapted to what importion, although in

full

mediately precedes
parenthetical,
is

The intermediate

some

respects

still

to

be regarded as essential to the

representation

of the Apostle's comparison. with

the
St. Paul's style,

So long a parenthesis

is

quite in character

and we have a remarkable

is

illustration in

Eph.

iii.,

first

verse of which

connected with the 14th, the parenthetical por-

tion being, however, of great importance.

13, 14.

The statements made

in these

two

verses, exclusive of the last

clause, are the following: Sin existed in the world until the giving of the

law

w here no law

exists sin is not so

imputed as to condemn
reigned
;

during the

whole period from

over those
I

Adam to Moses death

and

its

dominion extended

who had not sinned like Adam.

In presenting the first statement,

have given the usual meaning of aXQi, though Theodoret and some modern annotators explain it so as to require the sense of during^ and thus extend
the period to the establishment of the Gospel.
to

But the phrase " from

signification.

Adam
This

Moses"

is

decisive in favour of the

common

The Apostle

cannot intend these statements to stand as independent propositions.

Cn. V.

18.]

EP

TLE T
ovk

Til E

MANS

85

KoaiJO)

dfiapTca

de

e/LAoe/3a-

death reigned from

Adam to

Moses,

14 yeirai fiij 5vTog vofiov

dXX'

even over them that had not sinned

is

certain

from

his character as a writer

and the use of the

particles for,

but, nevertheless,

sufficiently

prove their logical dependence on each other.

is,

The

idea of Professor Stuart

that St. Paul intends to

iv.

meet an objection
is,

taken from what he had before said in

transgression," namely, "

15,

"where no law

there

is

no

how

then were

men

sinners before the law

was

given ?" and therefore states that

But

it is

hardly credible that any person

could imagine that rational

the time of Moses.

men were sinners before the Mosaic law. who thought on such topics at all, beings like men were under no moral law until
is it

Neither

to

be supposed that the Apostle would

employ

his

time in refuting or denying so improbable an objection.

The

Professor very truly says, that "

we

are not to suppose that Paul had to do

;"

only with candid and intelligent

that neither are
reflection.

men

but to

this

it is

sufficient to

remark,

we

to suppose that he argues with

men

of no sense or

due consideration of the meaning and bearing of the author's proposhow, that the statements of the 12th verse,
'

sitions will

that death took

is what these The statement that " death reigned from Adam to Moses," is an appeal to what every one knew to be a fact. It Is connected with the assertion that " sin was in the world until the law,"

place universally as a consequence of the sin of

Adam,'

propositions are intended to prove.

and introduced by the particle

" nevertheless."

This

suggests
is

to

the

thoughtful reader an idea which, though not expressed,

implied, namely, that no law then existed

most probably
sin.

making death
in
It

the penalty of

This

ellipsis is all that is

necessary to be supplied

order to
:

make
It
is

the tnie

argument perfectly

clear

and conclusive.

will stand thus

it is

'

that sin existed before the

Mosaic law.

Now

an undeniable principle
it

that sin is not regarded as sin if there

all

be no law,* yet death lorded

over

mankind from Adam to Moses, whilst no law with the sanction of death existed.'! The Apostle may very well leave the reader to draw the conclusion, which can be none other than this, that therefore mankind did not die for any actual sin of their own and the previous verse suggests the only
;

alternative,
*

namely, that they died on account of the

sin of

Adam.

Though the Apostle sometimes intends

thing as
sin,

to apply this principle with such modification as the

is universally true. There can bo very existence implies law of some kind. nature which is not in harmony with God's

subject under consideration -would require, yet the principle itself

no

sucli

properly speaking, without law.

is

Its

Sin in the unconscious infant

law.

that element of his fallen

An

act of a conscious
is

human

being

may

be

sinful,
:

And
t

the reason

found in the Apostle's principle

people of

Whitby introduces the word '' generally " in Sodom as exceptions to the application

in an irrational animal would not be so. under moral law, the other not. his Paraphrase, and regards the Ajitedilurians and

which
is

the one

of the statement.
'violent death,

He

does not seem to have con-

sidered that the punishment inflicted on these

was

denote mortality, to which they were subject, in

ordinary course of nature.

common

St. Paul uses the word to with every descendant of Adam, in the

whereas

8(5

COMMENTAKY ON THE
after the similitude of Adam's trans-

[Sect. VII.

aiXevaev 6 -ddvaroq

cltto

'Ada/i

The language of Chrysostoni is entirely coincident with this view of St. Paurs reasoning. " Sin cannot subsist where there is no law. If therefore, suys he, this sin from the transgression of the law brought forth death, how did all they that were before the law die 1 For if death had its root from sin, and there being no law sin is not reckoned, how did death Whence it is evident that it was not this sin which is of exercise force
J

the transgression of the law, but that which

is

of the disobedience of Adam

whiih destroyed
says he, from
I

all things.

And what
is

is

the proof?

For death

reigned,

Adam," 6cc*
a difliculty which perhaps cannot be satisfac'

freely

admit that there

torily

removed, namely,

the limitation of the period," to use the language

of the Professor above

cited,

"from

Adam

to Moses.

Why
;

should the

Apostle stop within these narrow limits]

thus?
thus to
I

Why

confine his assertion"

for that he
is

would rather
litnit

say, the designation of this period

meant

the
It

operation

of the death spoken of

an imfounded

assumption.

may

not be easy to give a reason for this designati(jn.

that, writing to "a

And

yet

it is

very conceivable,

church consisting chiefly

of Jewish converts, he might choose to note the introduction of the law by

Moses

in contrast to the

time of Adam's

fall,

as representing a period
effect

during which there was no law threatening mortality as the

gressing
it,

of trans-

although

it

would have served

his general

purpose equally well

lie might have said,

to have extended the period even to his

own

day.

from the time of

Adam

to the present no such law has existed.

The

pro-

mulgation of the Mosaic law was a great epoch, especially with the

Hebrews, and therefore might very

transgression of God's law

fitly

stand in contrast with the original

be the

by Adam. prophet mentioned in 2 Chron.

If the

Zcchariah of Matt,
is

xxiii.

35,

xxiv. 20-22, as

maintained by the
does not our Lord

best commentators, the question

may be
The

asked,

why

extend the period designated by him to his

first

own

day, from the time of the

murder

to that of the last?

it

striking character of the death of

Zechariah, and the impression

the answer.

had made on the Jewish mind,f supply

So

also does the application of the

same

principle in the

present instance.
set aside

Such a

difficulty is

by no means

sufficiently

weighty to

an exposition in accordance with the context and with analogy of

that had not sinned after the similitude of

Scripture.

"Even over them

* Ubl np. p. 620.
t In Llglitfoofg

Adam's

Hebrew and Talmudlcal ExercIUHons, the

thew
of
tlie

a Jewish legend quoted from the

remarlk.

reader may find on the verse In MatTalmud, the extravagant superstition of which Is proof enough

Ch.Y.14,15.]

epistle TO THE KOMANS.

em rw
ohol'Addji,
grcssion,

ST
him
for

fii)

dfiaprrjaavrag
TTJg

who

is

the figure of

<x>ftaTi

7Tapa[3doecdg

that

was

to come.

But not

as the 15
:

Of 80rL

TVTTog
w^-

rov [^ifAXovrog.
rb
Trapdnrojua,

offence, so also is the free gift

15 'AAA' ovx

ovTG) Kol rb '^aptCTjua

el

yap

transgression."

It is

perhaps impossible to say what degree of likeness

is

intended.

If the

author means in this clause of the verse to express some

additional idea to that in the former, then he

may

be supposed

to

compre-

hend

infants

and

idiots,

who

are not conscious transgressors against any

known divine law. Both clauses, however, may relate to the same whole body of Adam's descendants, the latter merely stating that this body had not sinned in the same way as their first father had. This is true in more points than one. His condition was that of innocence theirs, of
;

moral depravity.
law.

He

broke a positive divine law, the transgression of

;

which involved the penalty of death

they were never subjected to such a

sufficient to

Other points of difference might be stated, but these are

Professor

explain the author's language.

" that
it

Hodge

objects to this view,

destroys the distinction between the two classes of persons here

to.''

alluded

Certamly

it

does

but that there are two classes between

is
'

whom

a distinction must be made,

in effect, reason thus,

the very point to be proved.

" It

makes Paul,
tive law.' "

death reigned over those

who had

not

violated any positive law, even over those

who had

not violated any posi-

This

is

not

so.

genei-al statement, that death

The exposition makes the first clause a merely conquered all that body of Adam's descendand the second a declaration that the nature of
" It is obvious that the first clause describes a

ants

who

lived before Moses,

their sin differed

from

his.

general class, and the second, distinguished

by

the

word

even, only a portion

of that class."
' even,*'

But

this inference is

founded on the English translation

if

and will be without support

the copulative be rendered and.

The
"

first

clause will affirm that death held general

sway

the second will

state a distinction

between the

sin of the parent

and that of his children.

to

The

figure (literally, type) of

him

that

was

come."

The

original

rov [leXXovrog, although used in the feminine to designate Messiah's kingdom, or the Gospel dispensation as regarded in contradisparticiple

tinction to the Jewish,

is

equally applicable to Messiah himself,

who is

here
the
the

The word usually employed is 6 ipxofievog. Probably Apostle preferred the other from having in mind the contrast between blessings of Messiah's kingdom as a whole, with their forfeiture in
intended.
natural condition of fallen man.

the

The

word type means an impression,

It

image or representation of something.

similarity
in

generally supposes points of

case of the priesthoods
it

the two, as

is

illustrated

in the

of ^Iclchisedek and Christ.

Sometimes, however,

is

used to express

88
if

COMMENTARY ON THE
through the offence of one
;

[Sicr. VII.

many

ru)

rov Lvb^ napa-nrcjfuiTi

ol

noX7)

bc iliad
Ciod,
is

much more
gift

the grace of

koi drrtSavov, tto/J.Cj fiaXXov

j^ap'f
X^P'-'^
'Irjaov

and the

hy grace, which
Christ,

~ov Snov Koi

~V
'''^'^

1)

dcoped iv
dvdpcj-^Tov

by one man, Jesus

hath

^^^C
elg

Xptarov

rovg iroXkoiig

contrast, as in the p'-osent instance,

in 1 Pet.
iii.

21,
is

and most probably in that which occurs where baptism seems to be contrasted with the flood.
is

Here Adam
21, 22.

introduced as the type of Christ, as he

also in

Cor. xv.

In vs. 45, 47,

last''

he

is

spoken of as "the

first

man:" and

the

Messiah as " the

contrasted with

and " the second," meaning,

in his character as

Adam, both

standing in a relation to the

human

race some-

what

similar.

15.

Having stated

the typical analogy of the two, the author

now

pro-

ceeds to note certain points of dissimilarity.

These either show that the

by means of Adam's transgression, or that it does in reality go beyond them, But the gracious benefit, to making the advantage superior to the loss. for, if by the fall of the one XdQia[ia, is not (in all respects) as the fall
restoration through Christ completely counterbalances the evils induced
' :

the

many

died

much
is

rather hath the grace of God, and the gift through

the grace which

of the one

man

Jesus Christ, abounded to the many.'

The language
the gratuity.

is

pleonastic, expressive of the greatness

article

and the froeness of

trans-

The

t^ which

qualifies xo^P^-'h

shows that the

the
fall

lation just given

is

the true one.

Here we have

or offence or

transgression, contrasted

with the divine favour;

this fall of

the misery

and ruin
gift

brought on the mass by

Adam,

with the gracious

;

of the

Gospel procured through Christ

Apostle's statement, that
benefit should
it is

for the

same mass

and we have the

much

rather to be expected that this great

abound

to

Adam's

posterity, than that the ruinous effects of

the

fall

should extend to them.

The representation
is

is

an appeal to our
its

right estimate of the divine character, and

especially

benevolence.

"ETTepiaaevoe implies that the benefit spoken of

It

completely extended.
the

must be evident
it

to

any unbiassed reader, that

many,

(^,

ttqXX ol^
In

in

both connections in this verse means the whole mass o f mankind.

neither clause does

admit a limited
is

signification.

And

this is true also

of the same word in ver. 19, which

"all

certainly equivalent to the phrase

men" which immediately precedes it. of the results both of Adam's fall and of

This view of the universality

Christ's atonement,
is

the only

one which corresponds with the scope of the section and the connecIt illustrates his tion in which it stands with the writer's argument.

main

points,

namely, that

justification

cannot be attained on the ground

all

of perfect obedience, and that the blessings of the Gospel are not at
exclusive.

Ch.V.15,16.]

epistle TO THE KOMANS.

Kal ovx
Kpi[xa
wt;"

89

16 inepiooEvae.

6i'

abounded unto many.

it

And

not as 16

h'bg dfiaprijoavTog rb

6u)pr]iJ.a

was by one that sinned,

:

so is the

TO

jutv

yap

e^ evbg

elg

gift

for the

judgment was by one

;

KaraKpifia,

rb

6e

^dpiajxa

ek
6i-

to
is

condemnation
of

but the free gift

TToAAwv

7TapaTTT0)[idT(t)v elg

many

offences unto justifica-

16.

"By

one that sinned," duapTTJaavrog.

Vulgate, and

Some important manu-

scripts, the Syriac,

other versions, and several of the fathers,

read, djxaprriiiarog.
to

make

But this reading arose most probably from an attempt more expressive contrast between etc ttoaXcov napaTTTGyfidTUv

towards the close of the verse and the preceding e| evog with which
napa~r(l)iiarog
first clause.

To

must be understood, by introducing a similar word in the this may have been added a desire to adapt the language

employed in vs. 15, 17, where TTapdnTCOfia repeatedly The received reading is no doubt genuine. The phraseology is somewhat varied from that of the previous verse. Ad)pT]jj,a, is equivalent The Kpi[j,a or sentence to duped or rather to ^aptajua which precedes it.

more

closely to that

occurs.

against

Adam

sprang from his one offence and

announced condemnation;

the gracious benefaction procured

by

Christ proclaims liberation from the

consequence of

many

offences, so as to

secure forgiveness, divine accept-

ance, and the blessings resulting.

The

first

clause of this verse

is

evidently elliptical.

It

may

be com-

pleted by understanding sentence or condemnation or consequence or some such expression, which may stand in contradistinction to " gift," thus implying the effect of the sin of the one man.

The
Si'

contrast

is

more

particularly

drawn out immediately afterwards, both

in the next.

in the

remainder of

this verse

and

'E| evog
his

is

not equivalent to
is

evog, for this relates to

Adam
trans-

and that to

one transgression, which

contrasted with the

many

gressions of his posterity.

[TTaparTT^fiaTog,)

few commentators have rendered e^ evog

etc

by

the offence of one, and the corresponding phrase

TTO/lAajv TTapanrojfidTOV,

by

the offences of

many.
;

But

this

view

is

not

only entirely unnecessary, but quite improbable

to the author's
fall

and moreover, according

usage evog ought to have the

article.

Comp.
'

ver. 15,
fliU

'

by

the

of the one

the

grace of the one

;'

also ver. 17,

by

the

of the one
;'

death reigned through the one

ver. 19,
'

shall reign in life

through

the

one

also in
arti-

disobedience of the one

man

obedience of the one.'

The

cles are certainly intended to

be emphatic, and ought not to be unnoticed

antithesis, while

in the translation.

17, It
tains the

is

important to note that here the Apostle's

as before stated,
is

it

con-

same general idea

also

somewhat

exegetical.

In contrasting the benefit of the

redemption with the

evil of the fall,

he

speaks of those

who

receive the precious

boon

implying thereby the co-

operation of the party benefitted with the gracious giver.

The

benefit is

90
17 tion.

C
For
if

M M

Ji

N TA

li

ON

II

[Sect. VII.

by one man's
;

offence

death reigned by one

mucli more

TrapaiTilijLaTL b

thcy whieh receive abundance of

grace and of the gift of righteousness, shall

reign

in

life

by one,

El yap T<i rov kvdg 17 SavaTO^ eliaoiXevas 6id tov h'ug, 7toA?m ^aXXovol TTJvnepiaatiavrTicxdpiTog Koi T^g 6u)peag tTjc diKaioavvTjg
Kai(oua.

described

in

language e.xprcsslve of abundance, and

'

is

like the phrase " riches

of grace, riches of glory," which also imply

reigning in
life

fulness

and excellence.'

The
is

predicated of the recipients of this abundance of grace,

fall,

evidently in contrast with the reign of death attributable to the

describe the true Christian's everlasting happiness,
It is

and

thought by

many

distinguished commentators that in this contrast

between

Adam

and Christ, the Apostle intends to show that the amount of

This has been
phrase "the abundance of grace," rrjv irepiaLocke speaks of a " surplusage of the gift " as " a justifiin the

benefit received is vastly greater than that of evil entailed.

supposed to be implied
aeiav rfjg x'^P'^'^^^cation to
life

from a multitude of sins, whereas the

loss

came only
of the

f.)r

one

sin." This

he

calls " the excess of the favour, the inequality

gift itself,

which exceeds as

many

exceeds one."

Stuart
is

is

decidedly of this opinion.

"The siiperabounding of Gospel grace which

vs.

insisted

on so emphatically

in

15-17 consists

in the fact, that the

death of Christ procures pardon for the

while the effects of
is

numerous

offences which

we commit,

respect only to one oflence.

The remedy

far

Adam's sin have more powerful and effica-

cious than the corruption and misery."

He

repeats this view several times

afterwards.

Professor Hodge, in commenting on the 15th verse, allows

is

that " the design

not to show that the blessings procured by Christ are

greater than the evils caused

by

Adam

;"

and

this

he says " the attentive

reader will perceive constantly increasing evidence" of

truly, that
'"

He

remarks very
more.'''

the force of the passage lies in the

words much

But

nevertheless on ver 16, he maintains the

riority.

same view of surplusage

tor one offence,

or supe-

"

The point of
all

this verse

is,

that the sentence of

condemnation
whereas

which passed on

men

for the sake of

Adam, was

we are justified by
remove the
fault
is

Christ from
evils

many

offences. Christ

and

consequent on the sin

much more than of Adam.'-' The same

does
is,

substantially

stated afterwards

more than

once.

On

reading the Apostle's contrast, the

first

impression

that he does

intend to teach

some such

superiority of benefit through Christ over evil

feel

through

Adam.
;

Doubtless most readers

a desire to

make

out such a
in-

superiority

and furthermore, various considerations, drawn from the

spired author's phraseology and from the paternal and benevolent character of

God, make

it

highly probable that the grace of the Gospel does really

afford

to the evils of the fall. The 20th " where sin abound expressly state that doth grace hath does verse also

more than a mere counterbalance

Ch.V.

17-18.]

EPISTLE TO THE ROMANS.

ev
(^w^

91
by the 18 came upon

Xafi(3dvovTeg

PaaiXev-

Jesus Christ.

Therefore, as

oovac dia rov evbg 'Irjoov Xpto-

offence of one, jucl(/7}ient

all

18 Tov.
^iji^-^

"Apa
Elg

ovv

o)g

dC

tvog
dv^

men

to

condemnation; even so

TTapaTTTCJuarog ^elg

-rravrag

^pojnovg

KaraKpiiia,

oOtw

by the righteousness of one, Ae/ree ^//i; cawe upon all men unto justiffC^-i^

%^[i

much more abounded,"

Still, our very imperfect knowledge of what would have been the condition of Adam and of his posterity, (if

vTrepeTTspiaaevoe.

we may

speak of them in such circumstances,) had he not

difficult if

follen,

makes

it

ex-

ceedingly

not impossible for us to obtain anything more than very

general ideas on such a topic.

revelation withholds light,
affect a

Where reason can teach nothing and divine we must be content to be ignorant. And not to knowledge which we cannot have is our highest wisdom. I cannot
If the

see the force of

in
is

some of the statements just quoted. some degree of the whole race resulted from the
this all are in a state in

condemnation

offence of

Adam, who
in con-

allowed to have " introduced sin and misery into the world, and

sequence of

which they are greatly exposed to the

second death

;" if such be the results of this " one offence," it became necessary in order to counterbalance them that Christ should " procure pardon

for the

numerous offences which

w'e

commit."

liberation

from the conse-

quences of these comprehends nothing beyond what our condition required

in order to

periority of favour
clearly

remove the existing evil. It would seem, therefore, that a subeyond what was necessary for this purpose, is not deduced from the expressions which have been supposed to justify
;

such a conclusion

the language, as

have already

said, being rather

an

appeal to our right appreciation of God's benevolence, as a sufficient ground

for expecting at the 18, 19.

very least a prompt and willing remedy.

"By
is

the offence of one

by

the righteousness of one:"

This

translation

sanctioned

by

several distinguished commentators,

is,

among
one

whom

is

Tholuck.

Our marginal reading

and
it is

'by one offence

di^

by

righteousness.'
TcJfj.aTog

This corresponds best with the Greek,

evog napanFor,

dt'

evbg 6tKaiu)[j,arog

probably the true version.

is

as

have already remarked, where the other meaning

clearly intended, the

Apostle always employs the article. The one offence is the sin of Adam, and the one righteousness the obedience of Christ. This latter comprehends whatever was necessary to constitute his atonement and satisfaction
to divine justice, which the Scripture generally represents as his sufferings

and death, these being most especially prominent and

the contrast

essential.

Thus, as

was before stated to be between the condemnation resulting from Adam's one offence and the deliverance procured by Christ from our many offences so here it will be between his one sin and Christ's succes
;

sive acts

and whole habit of obedience both active and passive.

Any

separation between these two kinds of obedience so as to give an importance

92
19 fication of
life.

COMMENTARY ON THE
For as by on o man's
sin-

[Sect. VII,

disobedience
nere,

many were made

be

rar

Kol 6C ivhg diKOicJiiarog dc irdvavx^p^rrovr dc diKaicomv

"iZaTtp

so

by the obedience of one

<^o)rj^.

shall

many

made

righteous.

paKOTJ^ rov hvoc

yap t^id tTjc ttu- 19 dvdpunov dfiap-

TOiXol KaTEOTux^Tjaai' oi noXXoi,

ovTG) Kol 6id rTjc v-JUKoTjC rov

ivog

diKaiot,

KaTaara^TJaovTai

and superiority to the one over the other, is without scriptural warrant. In the first clause of the text we must supply from the IGth verse the word
"sentence,'" and in the second "free-gift."

The whole passage

it

as an inferis

ence from what had been before said and in accordance therewith,

intro-

duced by "therefore," dpa ovv.

with which
it

In this respect

is

similar to ver. 12,

there, p. 84.

is
is

probably connected.
to the

See the note

effect.

T\\e

following verse

same general
It is

The
;

disobedience of the one

man

corresponds with the one offence just stated

and the obedience of the

that, in

one with the one righteousness.

clauses, the

unnecessary to say

both

one and the

many

stand

in contradistinction to

each other; the

many
tive
is

being equivalent to the whole mass of mankind, as the same adjecused also in ver. 15.

The word rendered "were made," Kareardsettle, establish,

&T]aav,

means
and

" to set

down,

bring into a certain state, to

make

so

so, to

cause to be, to render, to make."

See the Lexicon of

in the

Liddell and Scott, also Robinson's.

translation,
is,

Olshausen's meaning, as given

" to be set forth as somewhat, and

in this

by

the setting forth to be

it is

pronounced to be somewhat." Whether

puted.

verse

to

be understood
sinners,
is dis-

in the sense of regarding as sinners, or actually

becoming
is

That

it

may be

taken in the former sense,

evident from the

general tenour of the context, and from the

often employed.
Tlie language in
liar,"
1

way
v. 10,

in

which such words are

that believcth not

John

"he
it

God

hath made him a

may be

regarded as parallel.
is

Although the

Greek verb

is irotiu), it will

not be questioned that

at least as strong

to express a real

making of the character described

it

as that here used.

And
to

yet no one ever thinks of affixing to

sense, however, of actually

such a signification.

The other

becoming

sinners, is certainly according

common

usage.

It is

probable that the Apostle means to convey the idea

in the

with which he commenced his comparison

12th verse.

As Adam's

disobedience was the occasion of the sinfulness and positive transgressions

of his race, their condemnation in a greater or less degree being consequently included, so also shall Christ's obedience become the procuring
cause of the acquittal, acceptance and restoration of the same race, provi-

ded they embrace the Gospel.

ment,
is

The

limitation

annexed to the

latter state-

in

acx^ordancc with the usage of Scripture, in

making
is

positive

statements and absolute promises when the necessary condition

presumed.

On. V. 19-21.]

EPISTLE TO THE EO MANS.

NojUO?"

93

20

ol

TToXXoi.

de

napeia-

Moreover, the law entered, that the 20

offence miglit abound.
sin abounded, grace did

fjXdev,

tva

TiXeovdcxj

to

rra?)

But where

pdnruiia
diiapTia,

ov de tTrXeovaaev
vnepe-nepiaaevoev
olcrTrep

much more

?}
?/

abound: that as

sin

hath reigned 21

21

;t;apAf,

iva

tfiaoiXevoev

In illustration of this principle,

In
is

it may be sufficient to refer to two passages. Num. XXV. 12, 13, an absolute promise of "an everlasting priesthood" made to Phineas and his posterity and yet, in the course of a few gen;

erations, this office passed into another family.

Subsequently, indeed,

it

reverted to the descendants of Phineas in the person of Zadok, in whose

line
it

continued.

Thus the succession was broken, and

this

shows that the

condition
in

original

promise, though expressed absolutely, implied

some

which had been violated.

Again,
in 1 Cor.
iii.

See the Commentators on the text

is

15,

it

said

Numbers. of the Christian minister whose efforts

will not stand the test of the great searching examination,

"he

shall

oe

saved," adding a figurative expression implying great difficulty.

But no
limita-

one can suppose that the salvation of such a one

is

affirmed absolutely.

Undoubtedly, the condition of

tion before spoken of
is

sincerity, at least, is implied.

The

also in accordance with the 14th

is

and ITthverse.s,

where the reign of death over the whole race

reign in
gracious
life

contrasted with the glorious

of those

who

receive the rich

abundance of the divine and

article,

gift.

20, 21. "

The law

:"

The Greek
It is

is

without the

and so probably

should the translation be.

frequently explained simply of the law as

promulged by Moses.

But although the moral law thus communicated

in the author's

may

have been prominent

;)

mind, (compare "froni

Adam

to

!Moscs " in ver. 14

yet

can see no reason

why he may

not comprehend

the law as a moral rule under which man, as a conscious and responsible
being,

was

originally placed.

See

1 Tin:i.

i.

8-10, where, after stating the

it

excellence of moral law in general, he proceeds to speak of

evidently as

promulgated to the Hebrews.

" Entered," TrapeiarjXdev.

Our

translation disregards the preposition

it

TTupd,

and renders the compound verb, as

does the simple

in ver. 12,

" sin entered," to which the Apostle

most probably alludes. Tyndale and Cranmer translate, " in the meane tyme entred in." The word may be intended to convey this idea, that law took effect on the sinner unexpectedly, or that he came under it in some measure unawares. Compare the
use of the preposition in composition in Gal.
It is
ii.

4,

2 Pet.

ii.

1,

and Jude

4.

more probable, however,

is,

that the verb expresses the idea of entering

beside or along with.

Tiicn the

meaning

will be, that along with the

it,

entrance of sin law, that

a fuller consciousness and appreciation of

took

effect

on human nature.

94

COMMENTARY ON
unto death, even bo might grace
reign, through righteousness, unto

TII?:

[Sect. VII.

afiapria

Iv

tw

^avdro), ovtu)
alcjviov

Kol

1)

x<'^P^C
t/'f

ftaaiXevarj 6ia 6iKai-

etcrnal

life,

by Jesus Christ our

oavvT]^
'iTjOov

^wt/v

6id

Lord.

XpiOTov tov Kvpiov

Tjfiuiv.

"That the
fully in

oflence

might abound

:"

The author

explains his meaning

more

vii. 5, 7-13, where he represents moral law both as showing the sinner his guilt and condemnation, and becoming the occasion of exciting

his

weak and
for

sinful

nature to transgression.
idea, Iva

Were
that

the former result the

is, it

whole of the Apostle's

might be

ielic,

might express the

end
it

which the law was given, and the translation be, in order that; as
certainly one part of the design of the law to bring the oflTender to
sins.

was

a proper sense of his

But, as

it

cannot be thus limited, and as the

sins

law does actually become the occasion of

is

abounding or increasing,
is

it

better to translate,

'

so that sin abounded.'

Thus what

said of the
x. 34,

law
35,

both here and in the 7th chapter,

may be

illustrated

by Matt.

where the evils that sprang from hostility to the Gospel are represented as
if

they were the direct result of the Saviour's advent.

The remainder of
sin, in

these verses expresses the triumph of grace over

The translation of harmony with the whole section and also with what precedes it, is justification. The expression eternal life, the full meaning of which is made clear by the epithet, is placed in contrast with
language which has already been explained.
is

diKacoavvTjg, which

most

in

the

more general and

less accurately defined

one death.

Cn. V. 21-V].

].]

EPISTLE TO THE EOMANS.

95

SECTIOX
Chap. VI,

VIII.

THE DOCTRINES OF JUSTIFICATION BY FAITH AND SALVATION BY DIVINE FAVOUR, AFFORD NO ENCOURAGEMENT TO SIN, BUT RATHER PRESENT THE STRONGEST MOTIVES TO HOLINESS.
VI.
rfj

Ti oiv epovixEV

EmiJ.evoviJ.ev

ajjapria, iva ^ %api5" ttXeo-

What shall we say then ? Shall VI. we continue in sin, that grace may
to

Chap.

vi.

The Apostle now proceeds

guard the doctrine advanced

from becoming the ground or occasion of

sinful indulgence.

The grace of

God

through Christ, which the previous discussion has shown to abound

towards the

human

race, has in all ages

been perverted by the corrupt

heart to antinomian recklessness of living.

the language of a depraved objector, or
stating the mischievous inference
it

The question

in ver. 1

may

be

may be

the author's

manner of

follows contains two

the practical fallacy

drawn from the previous truth. What most important considerations in direct opposition to of such a conclusion. The first develops the fundain the truly baptized

mental principle, that

sin is

person such a continuance in

simply impossible, because by real Christian baptism he has become

mystically united to Christ, therefore dead and buried with

him
is

to sin,

with a view to a moral resurrection, the precursor of a physical and spiritual

and glorious one at the

last day.

The other

consideration, which

brought

made the ground of exhortation, is, that, the profession of Christianity which we publicly make in baptism, binds us to avoid sin and to cultivate holiness. Hence it follows that, as professing Christians, we cannot consistently abuse the grace of the Gospel'by pracforward in connection with this and
tising sin, nor, as real Christians mystically united with Christ

and

receiv-

ing from

him through

this

union a principle of divine and holy

life, is

such

practice possible.
follows.

These two points will be more fully

ETnjjevovpiev^ for
e7Ttnev(0[j,ev.

illustrated in

what

Ver.

1.

The received reading

is

ancient and valuable authorities, have

which many, both The reader who is

acquainted with the Greek forms will perceive that either reading affords a
clear meaning,
2.

and accords with the context

to sin:"

'

shall' or

'

"Dead

Such
in the

figurative language is very

may we continue V common in the

New

Testament.

Thus

next chapter, the Jews are said to be " dead

ii.

to the law," ver. 4;

and

in

Eph.

1, is

men

in their natural state are called

" dead in trespasses and sins."

It

unnecessary to multiply references.

i)G

CO M abound?
Avc, tluit

KN TA

li

O N

II

[Sect. VIII.

God

forbid.

How
ye

.shall

ure dead to sin, live

any
not,

lunger

therein?

Know

vdau; Mf) yh'oiTO ohiveg d-rreddvofuv ry diiapria, TTWf tri "11 dyvodTe, ^Tjoofitv ev avry

As

it is

true of figurative language in general, so

is it

particularly true of
e.x-

this, tliat

the expositor should be cautious not to carry the comparison

is

travagantly fur; and any degree

unnatural.

extravagant, which becomes forced and

There are points of resemblance, however, which must recomto every reflecting mind.
state of death implies a state of insensibility,
in

mend themselves
1)

The

and

it is

both the

duty and the privilege of Christians to become

a measure insensible to

and unaifectcd by the delusive charms of sin, so that the man who was once all alive to its influence becomes indifl^erent to its most pressing solicitations.

2)

And

as the Christian

is

dead

to sin, so also
this

is

sin in his

view as a dead

object.

The Apostle suggests

vi.

thought

in ver. 6,

where
unto

he represents the "old man" as "crucified with"

sin

Christ, "that the

is

body of
and

might be destroyed." Compare Gal.

14: " the world

crucified

me."

As

the dead object cannot

it

e.xcite

the pleasurable emotions

desires to which when living

gave

birth, so neither can sin in the

mind

of the Christian.

As, on the contrary, the dead object excites the opposite

sentiments or feelings, those namely of aversion and disgust; so does sin

in the soul of the true Christian.

Other points of similarity might doubts

less

be traced, but these

Christian
is

will sufliciently illustrate the Apostle's figure.

The

dead to
it is

sin,

and

sin is

dead

to him.

Living any longer in

is

the practice of

therefore impossible, because he

life.

influenced by the

principle of a difierent, yea, an opposite

3.

"

So many of us"

(rather

'

we

as many,') " as

were baptized
to

into

Jesus Christ were baptized into his death?"

What

is it

be baptized into

Christ? or what does true Christian baptism

this question

mean?

proper answer to

may throw

light not

only on the Apostle's statements here,

but also on other parts of the sacred word.

When John distinguished his own baptism from that of the Messiah, whom he introduced by the announcement that he should " baptize with
the

Holy Ghost and with

speak
in

fire,"

(Matt.

iii.

11

;)

the miraculous effusion of the Spirit on the

ability to

there can be no doubt that day of Pentecost, when the

significant
5, xi.

unknown languages was conveyed under the emblem of apparent fiery tongues, was intended: See Acts
i.

IG.

But

it

does not therefore follow that the Baptist's language had no further
It

reference.

exhibits undoubtedly, in striking contrast, the dilR-rencc be-

tween

his

own

preliminary and imperfect baptism, and that of the divine one

all,"

who was "above

Christ's

and who "must increase"

until

he should receive

again "that glory which he had witli the Father before the world was."

baptism and Christ's spirituality and divine nature are

in perfect

Cn.VI.2-4.]

EPISTLE TO THE EOMANS.

that so manj- of us as were baptizcd into Jesus Christ into
liis

97

on
Tuv

uaoi ijSaTTTio^rjfiev elg Xpio^Ir]O0vv,

elg

rbv Bdvarov
;

were baptized

avrov

i(3a7TTio^r][iev

1.vvErd-

death

Therefore

wo

are

harmony. There
which

is

scarcely any conceivable moral and spiritual elevation,

may

not scripturally and reasonably be represented as the legitimate

result of Christian

baptism rightfully and

fully understood.

But

it is allis.

important to have a clear conception of what such Christian baptism

To
by a

suppose that

it

consists in the

immersion of the baptized party or

in his

affusion or aspersion with water in the

name of

the holy Trinity, and

minister of Christ acknowledged to be properly authorised, would be to

form a very imperfect conception of its true nature and

Christian baptism
is

signifiicancy.

Real

thus represented in

baptized persons in
is

most generally Inasmuch as the great mass of the New Testament. the age of Christ and his Apostles were adults, baptism
both internal and outward
;

and

it is

usually spoken of in reference to such

although

it is

demonstrable that

influits also

were partakers of that holy sacrament.

instructive in reference to the true

Peter

is

most

The language of St. nature and meaning of

is

this Christian institution.

He

tells

us that baptism

"not the putting

away of the filth of the God:" 1 Pet. iii. 21.

flesh,

but the answer of a good conscience towards

is

If

any thing

clear in language, this definition

affirms Christian baptism to be something

more than an
also an

external washing

of the outer man, and makes

character,

it

comprehend

inward religious

avowed

in conscientious profession thereof before

it

God.

And
body

thus St. Paul also describes

in Col.

ii.

11, as the "putting off the

of the sins of the flesh," and in Gal.

iii.

27, as

'

the putting on of Christ,'

in the Bible, not

which implies, according to the figure of clothing as used

a mere external profession, but a real possession of the inward character

avowed.
"

It

may be

well in passing to confirm this remark.

beg the

reader, therefore, to attend to the following passages.

Fut ye on the Lord Jesus

Christ,"

Rom.

xiii.

14

that

is,

become
is
iii.

thoroughly like him in holiness.

real assimilation in
''^Mave

moral character

most certainly the thing

in other words,

inculcated.

^mt on

Christ," Gal.

27:

have become
is

like him.

" Shall be clothed with shame,"

Job

viii.

22

the meaning

evident, shall

be openly and
he
ivas clad

really disgraced.

And

so in Ps. xxxv.

26

"

Let them be clothed with shame and dishonour."

In Isa.
lix.

Compare

also cix. 17-10.

17, "

with zeal as a cloak,"

expresses the real possession of what

is

thus figuratively represented.

And
&c.

so also

Ixi.

10,

''he

hath clothed

me

with the garments of salvation,"

Compare Judg.

vi.

34, " the Spirit of the

Lord came upon (Heb. and

Sept. clothed) Gideon."

With

all

this

accords the statement in our catechism, that baptism

visible sign,"

comprehends "water, the outward and 7

and also "an inward

98
buried with
deiith
;

CO

MM

ENTA R V
into

ON

Til E

[Sect. VI

1.

him by baptism
like

(prjfiev

that

as

Clirist

was

{JLarog eig

ovv avru) 6ia rov ftanriarov ddvarov, Iva &afe/c

raiscd

up from the dead by the

so

Trep iiyfpdr] Xpiaroc;

veKpuJv

glory of the Father, even

we

6id T//9 6u^7]g rov irarpog, ovtcj

and

spiritual grace,"
It

namely, " a death unto

sin

and a new

birth unto
is

rigliteousncss."

follows, therefore, that

;

where either of these

wanting

baptism

is

imperfect

and surely
is

it

cannot be imagined that

tin-

inward

part of the sacrament

less

important than the outward.

is

Now,
the

in the chapter

under consideration, as

also generally the case in

New

Testament, the Apostle represents the baptized Christian as having

fully received this sacred

and divine

institution,
it

and consequently experi-

enced the inward reforming character which

symbolizes.

He

speaks of

baptism and of the baptized as they really are according to the Christian
scheme, not
sacrament.
in

accommodation
it is

to

any imperfect view and reception of the

Therefore

that he

employs language so greatly

not applicable
to,

significant.
it

And
the

the fulness of his thought

is

neither can

be

rightly appreciated by,

any one who has not been inwardly baptized with

Holy Ghost,

as well as outwardly with the symbolical element.

To

be baptized into Christ does not simply

Jesus as the true Messiah, but rather
ing from his death and resurrection.
it

mean

into the

acknowledgment of

denotes a spiritual connection with

him, whence results a participation of the blessings of his grace, those flow-

The

truly baptized Christian has

in spirit,

been incorporated into

Christ, so as to
;

have become really

though

not personally, one with him

as Christ died literally and

was buried, so

does the scripturally baptized Christian die and become buried spiritually. Thus the Apostle carries out the figure with which he begins, implying the
thoroughness of the true Christian's spiritual death and burial to
sin.

He

gives also the counterpart of this representation in the baptized Christian's

privilege to

be raised
is

to a

new and holy

life,

in imitation

of Christ's resur-

rection. This

said to

have been accomplished "by the glory of the Father,"

meaning

Thus the word '"glory" is used in John xi. 40, his divine power. " thou shouldst see the glory of God," and in Exod. xvi. 7, " ye shall see According to this view the reader will perceive, the glory of the Lord."
that
it

is

not merely what the Christian professes in baptism wiiich the

of,

Apostle here speaks

It

but rather w^hat by

full

baptism he receives.

has been inferred from

the 4th verse, that St.

Paul alludes

to the an-

cient

mode

of baptizing by immersion.

But

this is

not supported by the

phrase, which merely carries out the figure, denoting the completeness of

the spiritual death before mentioned.

And

thus

in

Galatians

vi.

14, he

speaks of himself as not only dead, but " crucified to the world," the excruciating kind of death amplifying the figure and increasing the impression.

Ch.VI.4,5.]

epistle TO THE KOMANS.

iv KaivoTTjTC ^Ufjg
tre-

99
life.

Kal

'^[ielg

also should

walk in newness of

piTTarijauiJiev.

yey6va[J,ev

Et yap ovfKpvrot rio o^OM^arL rov

Trjg

For

if

we have been

planted to-

gether in the likeness of his death,

&avdTOV avrov, dXXa Kal

we

shall be also

m the

likeness of

5.

"Planted (or grown) together :" This implies most intimate connection,
Christ, as the avroi in the previous verse shows.
;

and with

The

figure is

taken from the vegetable kingdom

and the points on which the resemblance

turns are Christ's death and resurrection.

Our death

to sin corresponds

with the former, and our present moral and future glorious resurrection with the
latter.

The

ellipsis in the last clause is

correctly supplied in our

'

English translation.

'AAAa Kai
21.

is

best rendered

truly also, yea even.'

Comp. Luke

xii. 7, xvi.

The
;

latter part of the verse expresses

the

twofold resurrection just stated

"

the future glorious one

bemg

the natural

result, according to the principles

6, 7.

of the Gospel, of the present moral one.

Our old man

:"

The
It is

sinful

element or condition of

fallen na-

ture

is

here personified.

figuratively represented as crucified along

ig-

with Christ, the allusion being evidently to the lingering, painful and

nominious nature of Christ's death, and also to the similarity

respects attendant on the mortification and destruction

in

these

of this element.

"The new man" mentioned

planted
in

in

Eph.

iv,

24

is

the divine principle im-

by

the

Holy

Spirit,

which

is in

accordance with that divine image This

is

which

man was

originally created.

to

grow and

to

become
is

the predominating principle of the whole character, while the other

gradually to be subjected and eventually destroyed, as the next clause

shows.

"

The

body of

sin :"

This

is

often

explained

of

the

body
and
11.

literally

understood,

and represented as the seat of

in
vii.

sinful affections

appetites.

Similar language occurs

24,

viii.

13,

and

Col.

ii.

But

it is

a fatal objection to this view, that "the body of sin"

literal

is

spo-

ken of as something to be destroyed, whereas, the

raised and glorified.

body

is

to

be

This objection cannot be removed by limiting the

destruction simply to the body's sinful proneness, for the Apostle affirms

of the body itself. The phraseology does not necessarily imply that the body is the original seat of sin, and that by connection with it the soul becomes morally contaminated although, in our present condition, it
it
;

doubtless has an influence on the moral character of our spiritual nature.

This same body

man
sin,

or

t25 or

is hereafter to become glorified but it is not the old body of sin that is to be vivified. The word body, equivalent to C]^a may, ^y a Hebrew usage, stand for the substance or realitn of
;

which

is

figuratively represented as incarnated.

" Is freed from sin

xiii.

:''

Literally, justified
It

from

it.

Compare

the similar jDhrase in Acts

its

39.

means

cleared from
ver. 18.

its

imputation, and liberated from

controlling

power.

See

100
6
his resurrection
:

COMMENTARY ON THE
knowing this, that
crucified

[Sect. VIII.

dvaordaeojg eaofit&a, tovto yivu)aKOVTEg, UTi 6 -rraXaioc

dvdpu)TTog
rijiCdV

our old

man

is

with him,

that the body of siu

might be de-

avvearaviM^Tj,
au>]xa

tva

stroyed, that henceforth

wo
if

should
is

Karapyr]^ rd
flag,

t%

djiap-

not serve
is

sin.

For he that

dead
be

freed from sin.

Clirist,

Now
we

we

tov fiTjKETt dovXeveiv 7'jiJ.dg T^ dfiapTia. 'O yap drro^avcjv

6tdiKaii,)Tai

dead with
9

believe that

aTo

TT/f

dfiapria^.

we

shall also live

with him: know-

Ei 6t d7:tddvop,EV avv XpLOTU),

ntOTevofiev, 6ti
ku'l

8
9

ing that Christ, being raised from

the dead, dieth no more; death hath

avi^ijoofiev

avrcj, eldorec;, 8tl

Xptorug iycpovKtrt
diro-

10 no more dominion over him.

For
he

delg

t/c

VEKpiov

in that he died, he died unto sin

dvyaKet
Kvpievei.

once

but in

that

he

liveth,

ddvarog avrov ovKtri "O yap UTTtdave, ry 10

8,

9.

The present moral death

it

to sin,

which implies also a

heaven.

life

to

righteousness, brings along with

everlasting and glorious
life

as

its

Christian consequence, future

in

with

Christ

The

living

with

Christ

which
"

is

here spoken of cannot be limited to any

this life,

moral or

spiritual condition in
faith
life
:

because

it

is

represented as an object of

we

believe that

we

shall also live

is

the Christian obtains here

the

what he expects
such a belief.

to enjoy hereafter.

Whatever of this mere germ and commencement of The 9th verse gives the reason for
with him."
is

Christ, having risen

is

from the dead,

:

forever immortal.
it

The Apostle's language

him.'

that of triumph

'

death no

" lie ever livelh to

make

intercession" for

more lords those who belong

over

to him,

and therefore, according

also."

to his

promise, " because he liveth they shall live

;

Compare
in

Ileb.

vii.

25, and John xiv. 19

and see the same

senti-

ment

10.

Rom. "Oyop
:

v. 10.

dTTbOave

6k

i^^'
;'

This might be translated thus: 'For

that
is,

what he died
that he lives
lation,

is

but what he liveth

the death that he died, the

life

See Tholuck. This would be equivalent to the

obtained by understanding Kara before
Literally
it

common
is

trans-

which

0,

which

a very
render-

frequent

ellipsis.

would

be, 'according to what.'

The

ing of Macknight,

"he who died

:"

he who
'

liveth," is inadmissible.

The

Greek usage would require

ple.
is

either og with the verb, or 6 with the partici-

" lie

died unto sin

Rather,

with reference

to, for.'

The

thcnight

more

fully

expressed elsewhere.

He

died both to exp^fate sin by making

a suitable atonement, and to destroy

offering of Christ
is

its

power
ix.

in us.

'"

forever satisfactory, and cannot be repeated.

Once :" The one Compare

Heb.
"

vii.

27,

ix.

12, x. 10, 12, 14.

See also
in

2G, and the note there.

He

liveth unto

God

:"

That

is,

order to advance the divine honour

since the humiliation

and subsequent exaltation of "the son of man" not

only "glorifies" himself, but also " glorifies

God

with him

."

John

xiii.

31.

Cn, VI.

6-13.]

EPISTLE TO THE EOMANS.

101
Likewise reckon 11
to

diiapTia dire'&avev icpdna^

8 6e
vfieTg

liveth unto God.

11

i;^, L.q

TO) deio.

OvTio Koi

yc also yourselves

be dead indeed

?,oyi^eaSs tavrovg VEKpovg fiiv

Txj

unto sin,but alive unto God through

Jesus Christ our Lord.
therefore

dfiapria,

^uvrag de tw deo)
Mrj ovv ftaoi-

Let not sin 12

mortal
it

12 ^vXpiari^
Xeveru)
-q

'Irjaov.

reign

in

your

dixapria
elg

h roi

^V7]-(o

body, that ye should obey

lusts

in the

viidv

atof^iart

to vTraKOveiv

thereof.

Neither yield ye 13

13 ralg imdviiiaig avrov, nrjde -napLa-dvere rd fisXf] vfidv onXa

ddiKiag r^ dfiagria
OTrjoare eavrovg

your members as instruments of unrighteousness unto sin but yield

;

dXXd

-napa-

yourselves unto God, as those that

arc alive from the dead,

rw

deu) (bg

m
'A-

and your
sin shall 14

VEKpiov (^Q)vrac,Kal~dfJ.tAr]vficJv

members

as instruments of right-

14 orrAa diKaioavvrig rw

&e(o.

eousness unto God.

For

11-13. Thus far the author has described chiefly the

union with Christ
in

effect

of a true

producing a principle of spiritual

But, inasmuch as
is,

life

incompatible with

a state of sinfulness.

its

actual

developments and opealways

ration in the Christian's holiness

in the present state of being,

imperfect and generally so to a very great degree, he

now

proceeds, in

view of the
"

Chi'istian profession

made

in

baptism, to exhort to a consistent

character and conduct.

So

also you," &c.

of.

This

is

founded on our union with Christ before

spoken
will

The exhortation does not lose sight of the truth that here sin exercise some influence, since " there is no man that sinneth not," and
employed describes the body
it is

therefore the Apostle says, " let not sin reign in your mortal body," &c.

The

epithet here

in its present frail

and dying

condition, in which

made

the organ of

sin, in

contradistinction to the

same body immortal and become

Such language gives no ground

the instrument of sanctity and happiness.

for the opinion, already adverted to, of the

body being the

verse
is

seat of sinful passions.

The concluding
is

clause of the 12th

in the received

variously read in ancient authorities.

is

The reading
eiTL'&viJ.iaig

text after vnaKOvetv

as follows

avT'^ ev ralg

avrov.

Some

omit the whole

other editors.

clause,

and

their

testimony

followed by Griesbach and

Hahn and some

;

others retain the last three words and omit

last four,

the preceding two

and others omit the

will

and conclude the verse

to sin is

with avr'q.

The general sense

be the same, as the obedience

shown

in yielding to corporeal desires.

14. "

The law,"
two
it

as such, conveys

no power wherewith

to resist sin.
Spirit.

But

" grace" or the Gospel does in the influence of the

Holy

This

difference of the

states affords a sufficient reason for the assertion, that

sin shall not lord

over the Christian.

15. This verse,

which

is

in striking

analogy with the

first,

states the

utter incongruity, both with Christian character and profession, of practising

102

COMMENTAKY ON THE
ftapTia

[Sect. VIII.

not have dominion over you; for yc arc not under the law, but under
15
t,'raeo.

yap vfidv ov Kvptevoef

;

ov yup tare vtto vo/xor, dkk' vnb

_;^apa'.

"What then? Shall

we
tlie

sin,

beoau.se we arc not under

law,

but
IG

under

grace?

God

forbid.

Ti ovv uiiapr/'iaoiiev, otc 15 OVK tOfikv vTrb vufiov, aAA' vtto %apn' /x?) y^^roiTO. Ou/c oMare, 16
;

Know

ye not, that to

whom

ye

ort

gj

napiardveTe tavroi)^ dovelg vnuKoriv,

yjcld yourselves servants to obey,

his servants

Xovg
cj

dovXoi iare

ye arc to

whom

ye

vTraKovere, tjtoi dfiapriag elg

i]

obey

whether of

sin unto death,

ddvarov,
ovvtjv
//re
;

vTraKOTjC d(; dtKaiorio

or of obedience unto rij^hteousncss? 17 But God be thanked, that yc were

Xupig 6e
rTjg

deu),

on
v-rxT]-

11

dovXoi

diiapriag,

sin.

The

Apos^tle rejects wilh abhorrence the thought of thus abusing the

grace of

tlie

Gospel.

In the

next he illustrates what he had said, by refer-

ring to the

human

relation of master

and servant.

Tlie last clause requires

a few illustrative remarks.

in several

The words "to

death," tlr ^dvarov, are omitted

in their

weighty authorities, although the evidence preponderates

they were not an original part of the text,
it

favour.

If

wo\ild be difficult

to assign a

good reason

for their insertion, while the apparent wiint of an-

tithesis to " righteousness"

may have

induced some transcribers to reject

;

them.

It is

not probable that dtKaioovvr} here means justification

for then

the Apostle's

statements would conflict with the general scope of his argu-

ment throughout the Epistle. Professor Stuart indeed does contend for But he has not presented any considerations of weight to this meaning.
sustain
it
;

and towards the end of

with obedience,

his

note he substitutes " eternal

life" for

"justification."
this is identical

His objection to explaining righteousness by

religion, that

may be answered by

the remark, that suc-

cessive acts of obedience lead to the formation of a righteous or religious

character.

This

is

probably what the Apostle means, as

in

ver. 22, the

it

"fruit" of serving

God

is

stated to be "holiness;" to which

is itself

might be

objected with equal plausibility, that this service

signification

holiness.

But the
hap-

most probably
is

is,
.

that such holy service results in the advan-

tage of possessing a holy habit

piness,' for this

Neither ought the translation to be

this sense it

not a legitimate meaning of StKaioavvT), although

it

it is

necessary result of what

religiousness of character.

does mean, namely, personal religion, or true

In

occurs in Matt.

vi.

33, " the

kingdom of God
" unto

.ind his righteousness."

Thus the phrase corresponds with

holiness," elg dyiaofiuv in ver. 22.

As

felicity is the

unvarying

concomitant of such religion, the term afTords a very

to death,

sufficient antithesis

which expresses the idea of misery.

17. "

Form
word

of doctrine

:"

Tvnog has been supposed by some

is

to

mean

a mould into which a substance

poured

in

order to give

it

proper shape.

But

the

in this sense

never occurs in the

New

Testament, and the

Ch. Vr. 14-19.J

ETISTLE TO THE ROMANS.

iic

103

Kovaa-e 6k

Kapdiag elg ov
'

18 TTapedodTjre tvttov dtdax^jg eXev-

the servants of sin, but ye have obeyed from the heart that form of
doctrine -wliich was delivered you. Being then made free from sin, ye 18 became the servants of righteousness.
I

&epo)MvTeg
19 edovXudTjre
&p6txlvov

6e.

dnb

TTJg

djiapriag

rrj

dLKaioavvq.

'Avda-&e-

Aeyw dm t^v
aapKoq
vficiv

VELav

TTJg

cjanep

speak after the manner of 19

terms generally used by Greek writers to express

this sense are

Xiydog
figure.

and xodvTj.

Besides, the verbs

would not be

in

keeping with such a

Form,
also in

sketch, outltne, conveys

the Apostle's idea, which

he expresses

2 Tim.

i.

13 by the similar word virorvncoatg.

is

The construction
vttt]-

of the latter part of the verse

icovaare to be here, as
it

doubtful.

Tholuck understands

often

is

elsewhere, (see in
elg,

Kypke examples from

in

Appian and Josephus,) construed with

and resolves the expression

v[j.Xv,

into vTTTjKOvaaTe tig tvttov dtdax'/jg og TTapedo-dT]

compliance with

the rule that verbs which in the active have the dative of the person, in
the passive change that into the nominative.
doctrinae rationi, quae vobis tradita est.

So Castalio
"

paruistis ei

Oiir English translation

seems

to

have been made

which
is

in reference to the

same
"

principle

Ye have obeyed

that

form of doctrine which was delivered you."

is

in the original edition, is

But the marginal reading, Whereto ye were delivered ;" and this
These old

also the reading, with slight varieties of verbal expression, in Wiclif,

Tyndale, Cranmer, the Genevan and Rheims translations.

English versions followed another construction, which
ferred.
is

perhaps to be pre-

Although the verb viraKoveiv elsewhere

it

in the

New

Testament

invariably governs the dative, yet

occurs in the Septuagint with the

See,

accusative and also with the genitive.

xxi. 18, xxvi.

among

other instances, Deut.

14, 17.

TVTTOV didax^jg elg ov.

The construction may therefore be, vnTjKovaare If we are influenced by the dative usage of the
still

New
by

Testament,

we may

regard the accusative of the noun as flowing

relative.

attraction

from that of the

JlapadidcofMi
i.

may be

taken in the
xi. 2.

sense of to teach, as

it signifies in

Luke

2,

Acts

vi. 14, 1

Cor.

In

the last text, the verb and the noun both occur, and though the latter is rendered in the text of our ti*anslation " ordinances " and in the margin " traditions," the true meaning
is

undoubtedly instructions delivered or

taught by St. Paul himself.

in

Thus

also the

same word ought

to

be rendered
Etymologiti'anslation

2 Thess.
in
iii.

ii,
'

15

'

hold fast the

in.<ttrnc(ions

which you have been taught;'

us.'

and

6,

according to the instruction received from

directions or truths delivered.
is

cally the

word means

The best

therefore of the clause

probably

this

'

Ye have obeyed from

is

the heart

the form of doctrine in which ye were instructed.'

The Apostle

thanks

God

for their obedience.

xi.

Before " ye were," although

&;c.

to be supplied.

Comp. Matt.

25

'

although thou hast hidden'

104

COMMENTABT ON THE

[8or. VIII. IX.

men, because of the infirmity of your flesh for as ye have j-iclded

;

your members iservants to uncleanness,

and

to iniquity

unto iniquity

even so
servants

now
to

yield your

membtrs
unto

yap napearTJaaTe tu fieXr) vfujv dpvka T^ aKa^apaia Koi t^ dvofiig, elg T/}v dvofiiav, ouro) vvv TTapaorfjaaTe rd fitXr] vfuov 6ovAa -q diKaioavvy d^ dyiaafiov.
"Ore yap dovXot Ttaf, iXEvdepoi
avvQ.
7/t r//^

rigliteousiicss

dfiap-

20

20 holiness.

For when ye were the servants of sin, ye were free from VTliat fruit had ye 21 righteousness. then in those tilings whereof yc
are

lire

ry diKaio-

TOTE

^<^'

Tiva ovv Kap-rrbv el'^ere 21 o\q vvv irtaiaxvveade

;

ro yap reXog iKeivo)v -ddvarog.

'Svvl de eXevdepoy&evret; airo r^f 22
djiapriac,
i9ecj,

now ashamed ?
is

for the

end of

22 those things

death.

being made free

But now from sin, and be-

dovXudevreq 6e

r<^

come servants
fruit

to God, ye have your

ex^'S Tov Kapnbv vfiujv elg dyiaofiov, rb 6e reXog ^o)tjv alu>viov.

unto holiness, and the end,

life.
;

Td yap
<^(oij

oxpcjvca rTjg djiap-

23

23 everlasting
sin
is

For the wages of

Tfcf ddvarog, rb 6e xapiofia rov

death
life,

but the gift of

God

is

deov

alu)i'iog

ev

Xpiario

eternal

through Jesus Christ

^Itjoov ruj Kvpici) ijjiiiv.

our Lord.

18-23. Sin and righteousness are here personified and represented as

masters of conflicting interests.

ordinary

The author remarks

that he speaks in an
life
;

human way,

taking his illustrations from

common

and

this

in order the better to adapt himself to the

weak condition of

his readers.

But he does not

refer to

it

so

much
is

intellectually as spiritually.

weak

condition,

be

it

observed,

not stated as peculiar to the

And this Roman

Christians, but is predicable of Christians of all ages in a greater or less

degree.
in the

And

hence

it

is

that religious truth

in that

must ever be presented, not

which
is

very best conceivable form, but

best adapted to the

condition of the party addressed.

what

is

intended.

"

To

iniquity

The weakness of our present sinful state is unto iniquity." Comp. i. 17, " from faith
In the real Christian, faith

to faith."

Increase
;

is

the idea in both cases.

ever grows

in the sinner, iniquity

ing the terrific

becomes stronger and stronger, verify"he that is filthy, let him be filthy still." announcement,

Rev. xxM. 11. In the very truthful and striking language of Olshausen : " Sin continually brings forth sin, only she produces figures ever more
frightful from her teeming

womb.

Even

so does righteousness produce

by degrees more

gloriousli/, until

she becomes holiness.^^

critical editors

On
tion,

ver. 21, Griesbach

:

and other

place the interrogation

point after then

'What
in

fruit therefore
is,

had ye then?'

which appears
fail

our Bibles,

at least, as good.

The usual punctuaThe reader can

and vvv, vvvi 6e,

hardly

to

remark the

antithesis

between

ore, rore,

the one denoting the former sinful condition, and the other the present The word end is best understood in the sense of reward. Christian state.

Ch. VI. 19-VII.

1.]

EPISTLE TO THE ROMANS.

105

In ver. 23 ^oages and free gift are in evident contrast, the one expressing

due

desert,

and the other unmerited gratuity.

Death and

life is

are also

contrasted, the epithet of eternal being applied to the latter, as

in V. 31.

done also

SECTION

IX.

Chap. VII.-VIII. 17.

THE LAW CAN NEITHER JUSTIFY NOR SANCTIFY. IT IS THE GOSPEL WHICH ALONE CAN MEET, IN THESE RESPECTS, THE WANTS OF MAn's WEAK AND
SINFUL CONDITION.
VII.

"H dyvoelre,

d6eX(pOL, (yivcj-

Know
how

ye not, brethren,

(for I VII.

OKOVOt yap vojiov XaXoJ,)

on

speak to them that

know

the law,)

vonog Kvpievei

rov dvdpu)Trov,

that the law hath dominion

Chap.

vii.

Christians are not connected with the law, either as a

means of

acceptance with
in

God

or of their sanctification

for

it

can neither place

life.

men

such a state, nor give them grace to live a holy

It

can but show

clearly the nature of sin, excite its propensities,

and condemn the sinner.

sin,

Freedom from

the condemnation and dominion of

life,

and acceptance with

God, together with power to live a holy

are peculiar to the Gospel.

And

hence results obligation on the part of the Christian to live in accordits

ance with

nature, and also with a view to obtain its ultimate blessings.

justification

The connection of
principle and

and

sanctification is here, as elsewhere

in this Epistle, evidently implied

and indeed avowed.

The former

is

the

germ of

the latter.

The grace of

justification

developed in

its practical efficacy

necessarily produces sanctification.

This fact of Chris-

tiaqjtiy

may
1.

account for the Apostle's transition from the one to the other,

which thereby becomes perfectly natural.

Ver.

"I speak

to

them

that

ings which have been ascribed to the

the reader to the commentators.

nial

For the various meanthe law." word law in this verse, I must refer The Mosaic law in general, the ceremospecially,

know

law

in particular, the
It

law of the marriage relation

have their

respective advocates.

cannot be the ceremonial law, for the whole tenor

of the chapter
limit
to
it

is

opposed to such a supposition.

Nor
is

is

there reason to
is

to the law respecting marriage, for

verses,

what

said of this

confined

two or three

and

is

merely

illustrative.

The simplest and most

not merely as exist-

natural sense would

seem

to be,

moral law

in general,

ing or even as

first

promulgated by Moses; but as the law under which

106
over a
imiii

COMMENTARY ON THE
as lonfj as
lie

[Sect. IX.

livetli?

For the woman whicli

liath a liuslo /ur

;

oaov XP'^'^^^ iV vTzavi^poc yvvii ~io L,uiVTi

f:<f)'
'^

'^^

7"P
dv6pl

band
if

is

bound bj the law

liusband be dead,

6t:df:rui

v6[i(o

idv 6e aTToduvq

liusband, so long as he livcth

l)ut
is

dv^p,

KaTTipyrj-ai

the

she

vonov rov dv6pug.

dnb rov "Apa ovv

loosed from the law of her husband.

man

as a responsible creature of

God always was and

ever must be.

The

Apostle addresses himself to those who have a general knowledge of the

application and bearing of moral law.
article,

The word is at first without the employed on a renewed mention of the subject in the next clause. Comp. viii. 0, 11, where " spirit" occurs first without and then with the article, although expressive of precisely the same idea.
which however
is

"

As

long as he liveth

:"

From

the time of Origen to the present day,

some

interpreters have predicated this of the law, translating 'as long as

that
is,

it liveth,'

remaineth

in force.

But

this is certainly

a very harsh

sense, and inadmissible, unless required

by absolute
is

necessity.

To say

that

the law rules the

man

as long as

it

has force

not, indeed, a

mere truism,

but

much

nearer to one than can be allowed in such a writer as St. Paul.

this vie\v

The advocates of
they suppose the
or wife with the

have appealed to the following verses, where

man

or husband to correspond with the law and the

the law.

woman

Jews or those under

But the correctness of such

correspondence cannot be proved, and of course any argument drawn from

it is

uncertain,

and

may

be erroneous.

The usual meaning, which appears

in

in

our

common

translation, is

more

accordance with the language

in

1 Cor. vii. 39,

where the same phrase occurs with the additional words,

" her husband."

And

in ver. 4, the

persons addressed are said to be dead,

not the law

'

and so

in ver. G,

according to the true reading dTTO^avovreg,

we having
;

died.'

The Apostle might undoubtedly have spoken of the law

this condition as that

as dead

but he has chosen to express

ii.

of the persons.

And

so also of himself in Gal,

this

19, "I

am

dead to the law."

Perhaps

he preferred

phraseology on account of his having before spoken of

vi.

Christians as " dead to sin,"

to represent
itself

and perhaps,

also,

from
it

his reluctance

God's moral law as

in

any sense dead, since

:"

cgntains within

a principle of perpetual
"

life.

2, 3.

From
to.

the law of her husband

binds her to her husband.

be married
verses

See

'Eav yEV7]Tac yevofitvrjv become These two Robinson under ytvonau ad

to, that
I.

That

is,

from the law which

is,

4, a)

fin.

seem

to

be introduced as

illustration,

and merely to convey the

It
is

thought that death dissolves the marriage obligation.

neither necesIts

sary nor expedient to draw out the analogy any farther.

is
'

application

made
in

in the

next verse.

The general

idea therefore appears to be this.

As,

the marriage relation, the death of cither party dissolves the obliga-

Ch.VII.2-4.]

epistle TO THE EOMANS.

So then,
livcth, she
if,

107
Iter

fioixO'^^t^^ XPVeav yevrjrac dvSpt erepo)' idv de dno^avrj 6 dvrjQ, eXev&^pa eariv dirb rov vofiov, rov

^uiVTOg -ov dvdpbg

while

husband

fxarioei,

be married to another

man, she
ess
;

shall be called
if

an adulter-

but

her husband be dead,

p)
4
(f)oi

elvai avTTjV iioixa^i^a, yevo-

she

is free
is

from that law, so that

fievTjv

dvdpl erepcd. "^are, ddeXKol

vi-ielg

she

fiov,

edavaTOJ-&TjTE

no adulteress, though she be married to another man. Where-

T(5

vojio)

6id Tov GMixarog rov

fore,

my

brethren, ye also are beto the

Xpiarov, elg to yevKa-&at vjidg

erfpcj)^ TG)

come dead
of Christ
;

law by the body

eK veKpoiv iyepdtVTi,

that ye should be mar-

tion entered into, so

your (figurative) death to the law releases you from

it

any connection with

as the instrumentality of

your acceptance with and

sanctification before God.'

The attempt

to carry out the author's analogy into particular detail has

given rise to a vast variety of theories.

The reader who

desires to

become

acquainted with them

in the notes of
4.

may

perhaps find

sufficient to gratify his curiosity

Tholuck and Olshausen, and the authors to

whom
it

they refer.

The Apostle now

applies his comparison, and represents Christian

believers as " dead to the law."

He
effort

does not speak of

can attain to
its

as a code of

morals, which, although no

is

human

perfect excellence,

notwithstanding to be perpetually set up as the divine standard (Matt.

but rather as a means of acceptance with God.

V. 17, 18),

This accords

with the general

this chapter.

personal

" The body of Christ :" This means most certainly his literal body which was offered on the cross, and which thereby effected
of.

scope of the Epistle, and also with the particular one of

the figurative death here spoken

This death, like that of the one mar-

ried party which releases the other from previous obligation, prepares the

way

for

from the dead.

him.

your becoming connected with another, him who hath been raised Stripped of all figure, the idea is, that Christ's atonement
(to

enables us to look for acceptance and sanctification to a vital union with

Thence

resume again the

figure,)

proceeds the legitimate

off-

spring of this spiritual alliance, namely, the fruits of good works tending
to advance God's glory.
5, 6.

These verses express two contrary

;

states, one, that

of fallen

sin-

ful

nature

the other, that of Christian character elevated

spiritual service

to a

new and

of God.

"In
Gal.

by

the Gospel

the flesh:" This does not

;

mean under
it,

the law, in a legal condition merely

as
3,

some have explained

ix.

referring to such places as

Eom.

iv. 1,

iii.

Heb.

10,

and other
'his

texts of the

same kind where

the law and its external ordinances are repre-

sented as fleshly. According to the

sinful condition'

common

use of the phrase

lusts.

it

means

under the influence of carnal

flesh ;" in viii. 8, 9, "

Thus

in vii. 18,

"in

me, that

is,

in

my

they

who

are in the flesh

ye are

108

COMMENTARY ON THE
him who
that
is

[Sect. IX.

tied to another, even to

riiiscil

tva

Kap7TO<popi]au)nev
i)fie.v

rw

i9fo>.

from

the

dead,

wv

"Ore yap

tv

rrj

oapKi,

rd

should bring forth fruit unto Cod.

Tradijiiara rojv djuiprcCJv, to, 610,

For Avhcn we were

motions of
sins,

in the flesh, the

tlic

TOv

v6[iov,

ivTjpyetTO
elc

iv

roTg

which were by

fitXeoiv

Tjiiuiv

to Kap-o(po-

not

in the flesh ;"

in

Eph.

ii.

11,

" Gentiles in the flesh."

No

doubt the

persons .spoken of were under the law; but the sinfulness of their character
while in such a condition,
"
is

the particular point which the phrase denotes.

is

law

:"

The Locke and !Macknight

passions of sins ;" that

sinful passions.
:

" Which were by

is

the

translate

'

under the law,' which the Greek

nevertheless preto

unquestionably admits.
ferable.

But the common translation

to display the

For the Apostle intending

him and

law as exhibiting

transgressors the nature of sin and

as his argument led
sinful passions as

its eflects

on the awakened conscience,

7
et seq., here speaks of

as he does in vs.

developing themselves

in action

by

the law, although he

means
Thus

that the law

made

their sinfulness the

more conspicuous, and became

is

the occasion of their being excited to their natural course of opposition.

in

Matt.

x. 34, 35, the

coming of Christ

said to

do what

it

merely

gave occasion to

sinful

human

passions to perpetrate.
is

This view gives

point to the question in ver. 7, "

the law sin ?"

Such an objection im-

plying the most thorough rcductio ad absm-dum, might very plausibly be

raised on the representation that sinful passions were hy the law, but not

on account of their being said to

are obliged to translate
8,

exist

under

it.

In this

way

too the

phrase retains uniformly the same sense, whereas Locke and Macknight
it

diflerently in diflbrent places.

Thus

in ver.

5 and

they translate 6id tinder or dtiring, in ver. 7 through or by, and in ver. 11
it

where
the

occurs twice, they employ both words.

Besides, according to

their interpretation,

which explains the phrase "

This
it

in the flesh"

of " the state of

Jews under

thing.

the law of Moses," both phrases express exactly the

is

" In

our members."

equivalent to the

pression, in our

body

though

may

be employed to
sins, in the

same more general exmark the relation

:"

between particular members and certain

they become instrumental.

commission of which

"

To

bring forth fruit unto death

it is

Such

is

the result of a natural sinful condition, and

here placed in evident con-

trast with the result of the Christian's union with Christ, as expressed in

the previous verse under a figure

drawn from

the marriage relation.

In opposition to the sinful condition before described, the author pro-

ceeds to say as follows

'But now, we, having died, have become freed

held.'

from the law

d'no-&av6vro(;,

in

(or

by) which we were

The common reading

is

which being
is

in the genitive

singular, refers, of course, to

:

vouov. dead."

This

followed

by our English

translation

" the law, that being

But

the marginal reading in the original edition has " being

dead

to

Ch. VII.

5-7.]

EPISTLE TO THE ROMANS.

Savdro),
d-nb
l>ivvl

109
members to But

pTjOai

rep

6k

law, did

work

in our

Karripyi]-&7iiiev

rov vonov,
Karetxoi-ieda,

bring forth fruit unto death.

drro^avovreg, Iv

now we
held
;

are delivered from the law,

coare dovXeveiv rjftag tv KatvoT7/rt TTvevfiarog

that being dead wherein

that

we were

Koi ov iraXaw-

we

should serve in newin the oldness

TriTL ypdjifxarog.

ness of
;

spirit,

and not

Tt ovv epovfisv 6 vofiog dfiapTia [irj yevoiro dXXd r^v dnap;

of the letter.

What

shall

we say then ?

7s the

that."

And

so

Tyndale and Cranmer

it
:

"

We are

delivered from the law,

in

and deed from that (unto

the

C.)

whereunto we were

bondage."

Also

Genevan

"

we

are delivered from the lawe being dead unto ytP

As
un-

usual,

Wiclif and the Rheims agree with the Vulgate and other Latin

authorities, soluti

sumus a

lege mortis, the former having, "

latter,

we ben

bounden

fro the

lawe of deeth," and the

"

we

are loosed from the

The other English versions before cited follow the true is supported by the best ancient manuscripts and versions, also by the figurative language of the author in the immediate context. " Newness of spirit, oldness of letter." These phrases denote the new, spiritual dispensation of the Gospel, and^he old one of the Law,
law of death."
reading dTT0-&av6vreg, which

the merely outward and literal sense of which showed

its

imperfection.

The former is the development of the full spiritual meaning of the latter and of what it adumbrated. In 2 Cor. iii. G, the Apostle employs the same language " Not of the letter but of the spirit for the letter killeth but the spirit giveth life." That is, the law condemns.and punishes, but
:

the Gospel acquits and favours with unmerited blessings.

7.

"

What

shall

we

say then

'?

is

the law sin

The

force

of the

question results from the representation

ing the occasion of
sin,

made
is

in ver. 5, of the

law becom-

which had been stated

in the terms, 'sinful passions

which were by the

law.'
:

The imputation
is

promptly

rejected.
is
:

Yet

sin is

made known by

the law
:

and the tenth commandment

not
sin.
I

alleged as an

illustration of this

The law

No, certainly
on

but

it

gives a

fuller consciousness of sin, than otherwise

could have, and becomes the

occasion of
"

my
is

sinful propensity operating

me
it is

in opposition to
sin's accuser."

law.

Not only

the law not a teacher of sin, but

Theo-

doret. Opera,

Tom.

iii.

p. 53.

As
ploy
it

the Apostle

now employs

the

first

person, and continues to em-

until the third verse of the next chapter, this

seems

to

be a proper

place to examine whether he speaks particularly of himself, or personifies

a character; and,

if

he does speak of himself, whether he describes

to himself

his

Christian condition, or a state antecedent thereto.

That

St.

Paul cannot intend to limit

what he here

says, is

most probable, inasmuch

as he manifestly depicts the experience of a class;

110
la-w sin?

M M E N T A U Y OX THE
riav ovk iyvuiv,
[lov

[Sect. 13L

God forbid. Nay, I had not knmvn sin, but by the luw for I had not known lust, except the law had
:

el

fifj

did v6-

ti)v re

-)'u(;

imdv^iav ovk

y6eiv, el

n^ b

v6y.oq t/.eyev

ovk

and, as his statement applies to himself as well as to

described, and as he
to exclude

all

others of the class

employs the

first

person,
It

it

would seem unreasonable

of
little

him from the

class intended.

is

consequence, as
is

regards the interpretation of the whole portion, whether he

speaking of
class.

himself as an individual of a

class, or

whether he personifies such

But the other point of discussion has a

of the portion, namely, whether
it is

direct bearing on the interpretation

the really Christian state of the party

is

spoken

of,

or an antecedent one, which

here intended

whether
all

it

be a

regenerate or ante-regenerate condition.

tors agree that

Olshausen says, that

exposi-

"7-13 applies Apostle indicates by the aorist

14-24
is

to the state before regeneration, as the

that the state
is
is

gone by.

But whether

also to

be so considered

uncertain, since in this section Paul

makes use of the present only, while viii. 2, &c. the aorist again appears." The argument from the change of tense does not seem to be of much force, as the change naturally arises from the author's method of representing his subject. Divines, both of ancient and modern times, have differed respecting the main point. Among the fiithers, Origen, Chrysostom, Theodoret,
state the ante-regeneration view, while

Augustin

and others maintain the

Modern theologians, from the time of the Reformation, have also differed in the same way. It is impossible to arrive at any satisfactory conclusion on this particular, by settling the possible meaning of some phrases which may occur in the latter portion. AVhile it is certainly sold under sin," and much susceptible of proof that the language, "carnal
opposite theory.

of the accompanying description, are strictly inapplicable to the inwardly

regenerate Christian; yet the Scriptures supply us with

many

instances of

most pious men,

lar

such, for instance, as Daniel, Job,

and David, applying simi;

language to themselves as expressions of penitential confession

and such
Yet,

expressions of self-abasement have always characterized the holiest.

in the

men way of penitent confession, will not authorise the inference, that it is intended of them when it occurs in a logical train of argument. The scope
on the other hand, the
fact that

language of

this

kind

is

used by such

and general design of the author afford therefore the best clew to ascertain his
J shall

meaning

and

this

have endeavoured to present

in the analysis.

now attempt
is

to explain the portion in accordance with the view

there given.

The Apostle
Christian,

speaking of the state of a person before he becomes a

lie describes the conflict of such a one's natural feelings and

passions with his reason, conscience, and imperfect knowledge of God's

law.
Still,

as the

same imperfect condition and

sinful

tendency

exist,

Ch. VII. 8,9.]

EPISTLE TO THE EOMANS.

'AcpopftTjV

Ill
But
sin,

eTTidyfiijaeig.

6e Xa-

said,

Thou

shalt not covet.

fiovaa

i)

dfiapria 6ia rrjg ^vroXTJg

tfiol

taking occasion, by the command-

Kareipyddaro iv

iraoav emdfiap;\;wpi?

mcnt wrought
sin teas

in nio all

manner
was

of

x^P^^ y^Q voiLOV ria VEKpd. 'Eyw 6k t^uv

dvjuav

concupiscence. For without the law

dead.

For

alive

though

in a

modified degree, even in the truest Christian,

it is

very probahis

ble that the sacred author expresses himself in language

drawn from

own

Christian experience at different times, and such language

their

may

well

be used of the regenerate, as suitably depicting

All this
tle's

inward emotions.

may

be allowed, while

it

may

still

be maintained, that the Aposcondition.

argument compels us

to give

one definite exposition of his w^ords, and

to maintain that they describe one clearly

marked

Olshausen
vii. 9,

is

worthy of attentive consideration.

state in

"

The view of The Apostle sets out,

and

from a
viii.

which the

man

is

living entirely without law,

closes

11,

with the glorification of the bodily substance.

The question
which
sin

occurs here,

how many
;

stages of development are properly distinguished?

First, a life without law, in
sin is

I^OKT clearly present themselves.

(comparatively) dead
alive

next, a life
;

under the law, in which

becomes
Christ,

and has dominion

further, a state, in which

is

by

the

power of
;

the spirit has dominion and sin

(in a great degree)

mastered

finally,

the state of the entire separation of sin

by

the glorification of the bodily

substance."
8.

" Sin :"

Not

the overt act of sin, but the sinful principle, which

is

so

for personified as to

be represented as an agent.

"

Taking occasion, by the

commandment wrought in me." Most likely the phrase, " by the commandment," should be connected with the words that immediately follow. Thus the sentiment will be, that sin, by means of the commandment
wrought, &c.
connects " the

And

this certainly agrees best

with the eleventh verse, which

is

commandment" with "wrought," for it commandment deceived me, and by it slew me."
works
dead."
all

there said, "

is

by the
sin is

eTri-dviiiav, that
is

is,

all

illicit

desire.

Sin

the agent that

"

Without the law

at
all,

This

true absolutely.

If there
all.

were no moral law

there

same is true in all the degrees in which sin can be conceived to exist. The sin is in proportion to the moral law as known or capable of being known. 9, 10, "I was alive :" Does this language express simply the foct that
could be no living and active sin at
the
the speaker

And

was

at one time living without a right appreciation of the

character and bearing of God's moral law.

Such a supposition would agree

with the context, and give a correct exposition.

to say

The Apostle may intend

is

merely

this,

that antecedently to the time of which he

of,

speaking,
esti-

he, or the party

spoken

was passing

his existence
Still,

without a right

mate of

the nature and purport of God's law.

the antithesis with the

112
without the law
the

COMMENTARY ON THE
oiiec
;

[Sect. IX.

but

\vlicn

vvfiov

TTOTt
rj

IXdoCoTjg dt
dfiapria

TTJg

commandment came,
I

sin

re-

evrokrir
^ya> 6i
ftot
7/

dvt^rjaev,

to vivcd, and

died.

And

the com-

dntdavov
rj

Koi evptdrj 10
^it>r\v,

mandmcnt, which

tens ordained to

ivToXii

elq

avTT)

language of the next verse, "

"
I

died," does

seem

to

demand

a fuller sense.

died," expresses, certainly, a consciousness of being condemned, and in

It

a state of moral and penal death.

would seem most reasonable,

then, to

give to the antithetic phrase, "I was living," a meaning somewhat analogous, thus
:

'

was not properly conscious of

sin,

sin, I

did not experience the

influence of law as the occasion of its action, the influence of law either

on

my

perceptions of the cliaracter of

or in becoming the instrunicntality

of rousing

my

sinful passions into life

and energy.'
or, the

"But, when the commandment came;"

come.

commandment having
the particular

According to Tholuck on ver.

8, IvtoXi)
vii.

means
18 the

comhas
is

mandment

not to covet, and thus in Ileb.

commandment
word
is

been restricted to the law of the priesthood.

intended to show that in both places
it

See

my

note there, which

is

better to take the

in its
suf-

most comprehensive sense

ficient

as equivalent to vofiog, law.

There
is

not

reason for the limitation.

On

the contrary,

what

applicable to
that both are
is

law being predicated also of commandment, the probability

equally general in meaning.

is

The coming of

the

commandment
is

not to

be explained
at

in reference to the historical introduction

of the Mosaic law

not that
it

Mount

Sinai.

The

chief objection to this interpretation

involves an unnatural figure, as the Apostle would then represent his personified character as living before the time of the ^losaic law, through its

whole period, and into the Christian dispensation.

nature in
diflferent states,
it

If

he personates

human

such a representation will be allowable, although,

But, as the diflerent conditions

at first view,

may

appear incongruous.
existed,

and

states of

mind here described

beyond

all

doubt, in a greater

or less degree,

among

individuals, whether living before or during or after

it

the Mosaic dispensation,

becomes necessary
fact.

to take

some view of
it

the

phrase which will accord with this

Doubtless the Apostle speaks of

the influence of law on the awakening conscience, to which

comes home,

as

we

say with a natural depth of meaning founded in truth, enlightening,

impressing, and warning.

faith

To

the

came, after that

faith is

come."

same purpose. Gal. iii. 23, 25 " Before The idea here intended cannot be
:

limited to the historical coming of the Gospel.

ating influence of faith on the believer's mind.

'Sin
man,

It

expresses also the liberrevived, but

I

died,

and the very commandment which was intended to produce happiness was
found to result in misery.'
nature, and the " I"
is

"Sin"

is

the carnal principle in our fallen

his rational spiritual

the better part of the

principle under the influence, in a greater or less degree, of conscience and

Ch.VIL

10-13.]

EPISTLE TO THE EOMANS,

life,

113
unto death.

11 elg Sdvarov.
dipopfifiv

'II yap dfiapria Xa^ovaa 6ia Ttjg ivro-

found

fo ie

For 11

sin,

taking occasion, by the comdeceived me, and

XTJg e^Tj-ndrrjae /te Koi di' avrrjg

mandment
slew holy
;

by

it
is

12 direKTeivev.
dyiog, Kol
tj

"Qore 6

vonog IvtoXt] dyia Koi

[J,ev

77ic.

Wherefore the law

12

13 dtKaia Kol dya&rj.

To ovv dya-

and the commandment holy, and just, and good. "Was then 13

moral law, as impressed thereon.

active,

The phrases,
its

"sin revived,"

or,

became
the one

dominant

and,

'

died," are manifestly antithetic.

As

gains or exerts strength, the other feels

own weakness
its

in a proportion-

ably increasing degree, and recognises also

ruined condition.
It

11, 12. "Sin," in other words, the carnal principle.

"deceived me:"

The

insidious character of sin is

what

is

here intended.

There

may be an

allusion to the

words of Eve
jie.

in the Septuagint of

Gen.

iii.

13, " the serpent

is

beguiled me," '^naTrjae

This same carnal principle

also here repre-

sented as the source of that death of which in the former clause, the law is said to have been the occasion. Here the language is, " sin slew me,"
aTTEKTeive
;

in

2 Cor.

iii.

6, it is, " the letter

is

(meaning the law,)

killeth,"

dTTOKTeivei.

In the one text, the law

said to

do what,

in the other, is
this

ascribed to the carnal principle or fallen nature.

Language of

kind

is

usual in
that

common life, and abounds also in Holy Scripture. Thus we read "God hardened Pharaoh's heart," that "Pharaoh hardened his heart,"
viii.

vii.

and "that the heart of Pharaoh was hardened;" (Exod. vii. 13, 14 ;) the last phrase expressing the ostensible and undeniable
preceding one, the personal agency of the
divine permission.

32,

fact,
first

the
the

man

himself, and the

this

Perhaps the most striking instance of

kind of

language
people.

may be
In

found in the scriptural account of David's numbering the

xxiv. 1,

it is said, that "the anger of the Lord was and he moved David against them to say, go number Israel" &c.; while the same thing in 1 Chron. xxi. 1, is ascribed to the Devil " Satan stood up against Israel and provoked David to number

2 Sam,

kindled against

Israel,

Israel."

The theory whereby such seemingly contradictory

is

declarations

are reconciled,
the principal
:

the very simple one, of the agent speaking or acting as

qui facit per alium facit per se.

Thus, in the case under

"

consideration, the

law

is

the occasion, sinful passion the cause.

it,"

By

the

commandment," and "by

the phrase,

are evidently connected respectively with

the verb that follows; and, as was before said, determine the connection of

"by

the

commandment,"
it

in the 8th verse, to

be with the subof sin, however

it.

sequent verb.
the law
it is in all

Thus

is

evident from the foregoing representation, that

respects, excellent,

and not

at all the cause

may
13.

have been the occasion of developing and even of exciting

Nothing now could be more natural, than to repel the idea that

God's moral law, which must be essentially good, could become the cause


COMMENTARY ON THE
is

114
that which

[Sect. IX.

good made death unto

-dbv

ifiol
'

ytyove ddvaro^

fu]

But sin, that it miglit appear sin, working diutli that in mc h\ that whiili is godd sin by the commandment might beFor we 14 come exceeding sinfuL knowthat the law is spiritual but
forbid.
; ;

me?

God

ytvoiTO
(jtav^
fioi

uXXa

t\

ajiapTia'

Iva

uuapria, 6id rov dyaSov

Sdi'aroi>, Iva

Kampya^ontri]
/cat?'

-yti'7/rat

vTTEpfio/.riv

djiap-

tcjAo^/.TJg.

?/

dfiapria did ttj^ ivrovo/iof

Oldanev yap, art 6

14

"rrvEVfiarLKuq iariv

iyu) 6i aap-

of ruin.

Such

Is

the thought in the

first

clause of this verse.

To dya-&6v

Emphatically, the good thing, the very counterpart of him

scribes

whom

it

deit

and emanates from, and of

its fullest

whom

alone, personally considered,

xix. 17,

cah

ill

sense be affirmed.

Comp. Matt.
will

'II

d/naprta, like to dyadov, is the subject of a verb, which

is

may

be and

probably

yeyove.

If so, the

meaning

be

'

not the good (law of God),

but

sin

became
dfiapria.

the cause of

my

ruin.'

Thus the punctuation may be (but

which follows,

this is not necessary,) that

which Griesbach has introduced, namely a colon

after

tj

In this case, the anarthrous djiapria

may be
;

nominative

to (pav'q.

Then

<pavx{
: '

and Karepyai^ofitvTj

may be

connected,
&cc.

and the construction be thus

(law) might appear, that

that sin

might appear working'

or,

without such connection, that

is,

sin,

working death by means of the good

true nature might
it

that

its

become known.
preserves the ordi-

But the verse admits another

nary usage of the

construction, which, as

article with the subject

and omits

it

with the predicate,

:

seems preferable.
appear
sin,

According to

it,

the thought runs thu^s

'

Was
that

then the
it

good (law) the cause of

(was)

by means of the good (law,) that (or so that,) by means of the commandment, sin might appear (be seen to be.) excessively sinful.' According to this view ^v is to be understood with the
participle Karepyai^ojiEvrj
;

my ruin ? working my ruin

Certainly not

but

sin,

might

or this might be considered as expressive of the

present tense, as in Hebrew.

is

Still,

there

is

another construction, which

I

probably the best.

According to

it, 7/

djiapTia, as

said before,
it,

becomes
results
is

the subject of yeyove, and the next

the development of sin and as follows
:

line, closely

connected with

expresses

its

ruinous

effects.

The sense which

not

then the good (law) the cause of ray ruin ? Certainly but sin (was the cause of it,) which " that it might appear sin," in other
'

Was

words, to show (or showing)

(law), thus displaying
its

its

character,

wrought ruin by means of the good

detestable nature,'
is

The concluding

clause of the

verse from the second Iva,

14,

merely a

fuller exhibition of the last idea,

The Apostle's mind dwells on The

illative

the absurd suggestion which he had

is

before in ver, 7, indignantly repelled, "

just denied.

the law sin ?" and which he had

['article " for" here used implies the confutation

already made.

On

the contrary,

we know God's law

to be spiritual.

The

Oil.

Vir. U-18.]

EPISTLE TO THE ROMANS.

-'?}?'

115
under
sin.

KiKoq etju, TTE'npai.iEVO^ vrrb

am

carnal, sold
I

For 15
but

15 diiapriav. "O yap KarepydsOfiai ov yap o deXo) ov yivu)aKG}

that Avhich

do I allow not: for

I

T0VT0 7:pdaact),dXX' u iugCjtovto 16 TTOtG). Ei 6e o OX! dtXi,) tovto

Txoid,
avp,(l>7iiiL

what what

would, that do
I.

not

I hate, that do

If then I 16

do that which I would not, I consent unto the law that

it is

tG>

v6[jlo),

on

na-

good.
it,

IT Aof.
18

Nw(

6e ovk^ti

tyw Karepo'lKOvaa ev

Now

then

it is

no more I that do

17

ydi^ofiat avro,
ei-iol

dAA'

?/

but sin that dwelleth in me.

For

118

djiapria.

Ol6a yap, ore

word denotes superiority, excellence in the highest degree, and the noun is See note on John vi. 63, in the Essay often employed in the same sense. on our Lord's Discourse at Capernaum, p. 101. "But I am carnal, sold

under

sin."

This expresses our natui;al inability, subjection to fleshly

In the last phrase,

inclinations and sinful indulgence.

some have imagined

But
it is

an allusion to the

Roman

usage of selling property sub hasta.

is

much more probable

that sin

personified and represented as a master to

whom

the wretched

behests.

This

is

in

man had become a slave, compelled to obey his harmony with the language in the former chapter,

We

where righteousness and iniquity are represented under the same figure. have the phrase also in the Old Testament. Thus Ahab and others are said to have " sold themselves to work wickedness in the sight of the
Lord,"
1

Kings

xxi. 20, 25,

2 Kings
Mace.

xvii.
i.

17

and the same

is

said of

wicked and abandoned

chief."

men

in 1

15,

"They were

sold to do mis-

The

figure denotes
it

most undoubtedly a

state of subserviency to sin

is

as to a despot lording

over the imbecile, subjugated wretch, and

there-

fore quite incompatible with the desirable condition of Christian freedom.

15-20.
tions

What

follows

is

a vivid and graphical description of the percep-

and feelings which

arise in the soul of the

man who

is

just beginning
I

to experience the influence of God's

shall first note such particulars as

moral law on

his spiritual being.

seem

to require elucidation,

and then

state the result in a paraphrase.

Here Olshausen again

the end of the chapter.
ation
is

calls the attention

of the reader to the change of

the tense, from the past before employed, to the present, which follows to

Hence he concludes

that the subsequent represent-

of a more general nature than the preceding, and comprehends the

conflicts

even of the regenerate mind, the

man

in his
is

Christian state.

have already remarked that the use of the present

quite natural.

It

makes

the exhibition the

more

graphical, and brings the personified condiIt

tion directly before the

mind.

seems

also to arise spontaneously

is

from
natuIt

the statement

made
by

in the

14th verse, that "the law

spiritual," which,
fact, is

expressing a present as well as a past and also an immutable

rally followed

a description of a present conflict in the carnal man.

116
know
flcsli,

COMMENTARY ON THE
that in mv, tkat
is,

[Sect. IX.

in
:

my
for

WK

dwelk-th no good
is

thin;,'

to

will

present -with

inc,
is

but

uUel iv ifioi, tovt' (otiv iv ro yap ry aapKt fiov, dyadov d^Xnv TrapuKtcrai pot, to de

flow to perform that

which

good
I

Kartpyd^eadai
evpioKU).

rb

Kakbv ovx
o i^tAcj, -noiCi 19

19

find not.

For the good that

Ov yuQ

is

not to be questioned that some passages

may be
it

applicable to a Christian

state,

and perhaps the

conflicts

of

this stale

which the author had experidoes not follow from any

enced, did suggest or modify the language; but

part of the description, that the conflicts of the regenerate were intended to

be portrayed.
Tivu>aK(o

may

retain its usual meaning, to know, provided

it

be regarded
full char-

as emphatic, declaring a want of proper knowledge of the cause,

acter,

and results of what

to

is

done.

But another meaning

approve
of.

is

also supported

by
to

usage,

regard kindly,
it

to like, to

This has been objected

is

on the ground that

ivill.

produces a tautology, as the same idea

this it

expressed

bv the word
latter

might be replied that the particle for in the half of the verse may, as well as that in the former, be illative of the
Still this is

To

condition expressed in the verse preceding.

ceitainly one
that
it is

unnecessary

for

may

give as a reason for not approving a course of action,

his inclination.

opposed to

2i;/ti^7/jui-

literally, I
is

speak along with

that

is,

concur with.

"

But

now

:"

This

not so

much a
'"

notation of time, as a formula introducing

what has a close and

note on Ileb.
viii. 0.

logical connection with

what had preceded.

See the

No more :"
I,

This must not be regarded as imply-

ing that the speaker, the

according to the Apostle's phrase, had formerly

sin.
It

done himself what he now ascribes to indwelling that he is not at all to be regarded as the agent.
of the man, his reason and conscience.
sinfulness of fallen nature, and, in despite of

rather intimates
the better part

The

I is

This better part

it,

is

enslaved by the

the tyrannical master carries

out his iniquitous opposition to the holy law.

" In

me, that

is,

in

my

flesh :"

The highly

figurative representation

which pervades the whole portion compels the author to make an occasional transition. Sometimes the pronoun designates the better, sometimes
the worse part of the personified
is

man.

Before
it.

the latter, as he himself explains

;

"Flesh:"
born of the
v.

it

was

the former

here

it

That

is,

the carnal

nature, the sinful tendency

so called doubtless from

its inferior,

corrupt-

in" and degrading tendencies, ajid therefore often set in contradistinctiun to

spirit.

Comp.
is

Jolin

iii.

G, " that

which

is

flesh is flesh,

and that

which

born

of the Spirit is spirit;"

and Gal.

17,

"the

flesh lusteth

against the spirit and the spirit against the flesh."

In this carnality of
its

nature there
stance.

is

no good

evil is its essential

element, or rather

very sub-

The Apostle, however, does not here speak

entirely in the abstract;


EPISTLE TO THE ROMANS.
would,
I
I
;

Cn. VII. 10-21.]

117

dyaMv, aAA' 5 ov &iXo) kukov, 20 TOVTO TTpdaao). El 6e d ov -diXo)

eyu),

do not but the evil which

not, that I do.
it is

would

Now

if I

do 20
I

TOVTO

ttoim,

ovketi iyu) Ka?)

that I would not,

no more

Tepyd^Ofiat. avTO, aAA'

ohovaa

that do

it,

but sin that dwelleth in

then a law, that when 21

21 tv

ifiol

dfiapTia.

EvpioKOJ dpa

me.

I find

for

he proceeds to say,

that, in the condition all

is

along before spoken

it

of,

his

wish accords with the law, but he

obedience.

"To

incompetent to carry

out in holy
the whole

will:" This

word may express the bent of

inner man, according to which the individual shall be influenced both in

character and conduct.
desire, not followed
latter sense it

Or it may denote merely the inefficient wish or by any corresponding character or conduct. In this
in the context, as the slightest

must be understood here and

examination will evince.

At

the

commencement of

the clause, the

word

although should be supplied.

Many

very important authorities omit

:

'

ovx evQiCKO), and read simply ov. The idea may then be thus expressed Although the desire is present with me, the doing what is good is not.'
is

This

followed

by a

repetition of

what had been before

said,

with the view

in order to in-

probably of strengthening the impression, and perhaps also

timate the painfulness of the condition

by dwelling on
I

the description.
:

The general sense of

prove of what
I I

these verses seems to

be as follows

'

do not ap-

do

for I

do not do the thing that

wish, on the contrary

I

do that

hate.

In the very act then of doing what

do not wish to do,

the contrary
it is

acquiesce in the excellence of God's law, which

commands

to

what

reluctantly do.
I

This being

so, it

may

well be said, that

by

no means

that

do

it,

my reason
!

and conscience take no part

in the action;

this is attributable to the sinfulness

of my nature, which ever clings to and

natural condition, thus under the influ-

lords

it

over me.
sin,

Kor, alas
is

in

my

ence of
it is

there

nothing spiritually good.

The

desire indeed exists, but

followed by no practical result in effecting anything good.

repeti-

tion

of what has before been said, can alone describe so miserable a

condition.'

21-24. The construction of the Greek

the position of the words and

is difficult,

owing somewhat

to

somewhat
as follows
is

to the repetition of the pronoun,

which result
literal

in the

want of an easy grammatical or

is
'
:

rhetorical flow,

The

unpointed translation

find then the

law to

me wish-

ing to do the

good that the bad

after
^rooc?.

present to me.'

Griesbach and Ilahn

places the

be more properly introduced immediately

word that would The law here mentioned is the evil tendency of fallen nature before represented as resistless. Under its influence the desire to do what is good is overruled and becomes mopeIf it

comma

be placed

after laiv, the

it.

after

rative. This law or ruling tendency is called in ver. 23 the "law members," and "the law of sin." The former phrase seems to have

in the

arisen

118
I

COMMENTARY ON THE
would do
tjood, evil
I

[Siot. IX.

is

j)res(.iit

22 with me.
'2'i

I-'or

delight in the law

rov vufwv tw ^tkovTl tiiol noidv ru KaXov^ on tfioi ro kukov

TTapuKeirai.
v6fi(i)

of

God

after the iiiwuid

man

but

itv/yJo/xat

yap

tgj

22

1 sec

another law in

my

members,

rov deov Kara rov

(Jfe

tau) dv-

iSpwTTOv, dkeTTU)

trtpov vofiov 23

from the

figurative

view of

bodi/, Jlesh, as

the instrumentality

sinfulness of nature develops its character in overt acts.

the integral parts of which the body, the flesh,

is

the

by which the The members are aggregate. The three

This one threeis

expressions denote the fallen, sinful character of man.

named law
known

stands in contrast to the law of God, which

is,

evidently his
far as

moral law, or the law of the mind, that

to the man's reason
in the

the

same law so
In
it

made

and conscience.
after the

"1 delight

law of God

inward man."

order to have
necessary to

a clear comprehension of the Apostle's representation,

is

understand rightly what he means by the inward man.

religious character, " the

Ordinary readers

of the Bible very generally suppose this to be identical with the internal

new man,"
iv.

the

grown or
is

at least the

growing

divine

life in

the spiritual nature, that which

24,) in the soul

" created in righteousness

and true holiness," (Eph.

Spirit.

by

the operation of the

it

Holy

Hence, as

is

quite natural, they cannot conceive

possible that the

Apostle can be speaking of any but a regenerate person, one in whom Of such a one alone can this Christian divine life has already begun.

inward

man be presumed, and

this delight in

God's mc)ral law be affirmed.

But the major proposition

(or inner)

in this

argument

is

unwarrantably assumed, and

is

of course the conclusion drawn therefrom

unfounded.

The inward

man

is

a phrase which occurs only three times in the

iv.

New Testii: '

ment.
that
is,

In

2 Cor.

IG,

it

is

placed in contrast to "our outward rnan,"

evidently, our body.

The meaning

is

undoubtedly
is

this

though
life is

our

frail

body

dies

and perishes, yet our soul

renewed,

its

divine

continued and strengthened by the influence of our Christian hopes and

character.'

But the inward man

in

is

not identical with this character.

In
in

Eph.

iii.

16, the

same phraseology occurs: "strengthened with might

is,

the inner man:'' that

this

the soul, the spiritual part of the individual.

:

In

same sense

is

the language of the text to be explained

is,

" according to
its

the inward man," that

my

soul,

my

spirit is

under the influence of

reason and conscience.

Professor

Hodge maintains

the other view of the phrase.

"The

delight

is restricted to the inward 7nan, and not spoken of the soul generally; As the term inward man meant at first the soul in opposition to the body, and

as the former
excellence, and

is

superior to the latter,

to

it

naturally

became expressive of
renewed

when opposed

something

in the soul, indicates iis

or better feelings."

He

then refers to the texts in Ephesians and Corinthians,

Ch. VII. 22-24.]

EPISTLE TO THE ROMANS.

Tov voog
fiov Koi

119

iv TOtg iieXeai [lov avriarparevofievov Tco vofiO)

Avarring against the law of my mind,

alx^iaXcj-i^ovrd
dixapriag

fxe tG) vofiu) -Tjg

24

[xov.

rw ovri ev rolg iieXeai TaXainupog eyw dvdpo)first

and bringing me into captivity to law of sin which is in my members. O wretched man that I 24
the

explaining the

by
:

" their holy atrections being confirmed,"

to the last as follows

" In all these

and adding and similar passages, the phrase includes

it is

the idea of excellence.

When
in

opposed to the body,

the soul

but when

opposed to something
members,'
it

the mind, as in this passage to 'the law in the

nieans the better feelings or principles."

That That
it

the soul is the original

its

meaning of the phrase

feelings" cannot

is

here admitted.
Its "

ever " indicates

it

renewed But

be proved.

better"
its
I

element

may

indicate.

this

may just

as well be understood of

reason and moral sense as of

its

regenerated Christian character, which

"

presume
the
first

is

meant by the phrase,

But
this inner

renewed

feelings."

In connection with

passage quoted, "inner

man" and "holy

affections" are represented

man is not the holy affections themselves, but rather that spiritual part of man in which the Holy Spirit has planted holy affections. In the last, " the inward man" is plainly antithetic to " the outer
as identical.

man."

feelings" or

According to the author's view, the former means " the renewed "holy affections;" and consequently the latter must mean the

carnal sinful nature.

But the whole context shows that

this

cannot be

its

The Apostle has just been speaking of persecutions, distresses and imminent dangers, which threatened him with death. Most undoubtedly it is the body which he represents as perishing and therefore it must
meaning.
;

be the soul which he speaks of as constantly renewed.

man"

the sinful tendency in fallen nature

that of

outward was meant, the Apostle's language

If

by the

"

would have been

triumph
is

at the destruction of a

deadly and
:

spirit-

ual foe; whereas his expression

not, but though our

evidently one of resignation

perish, yet the

"

We faint

outward
is

man

inward

is
:

renewed day by

affliction,"

" For our light The Professor quotes also 1 Pet. iii. 4, " the hidden man of the heart." But the phrase and meaning are both different. The language then which is here employed by no means implies or expresses the It is true also of the mind in its natural regenerated Christian character. state of susceptibility to appreciate in some right degree God's moral law.

day."

And

the

same idea

repeated in the next verse

&c.

The
it is

spiritual nature of the character here described aflfirms,

"I delight"
with,'

in this law.

Literally the

word
it

ovvrjdoiiat signifies,

'

am pleased
it

and
re-

not necessary to give

any stronger meaning. Thus

need not be

garded as expressing any more than the word before employed

"
I

in ver. 16,

consent to,"

'

speak
it

in

unison with.'

heart dictates. Still

may well

be allowed

The mouth merely utters what the that, becoming more warmed with

120

COMMENTARY ON THE
!

[Sect. IX,

am

who

shall deliver lae i'roin the

TTOf

riq

fie

pvaerai Ik tov

au);

fiUTO^

TOV

^avdrov

rovrov

the subject, and being desirous of stating as fully as possible the complete

acquiescence of reason and enlightened conscience

in

the excellency of
It

God's moral law, the Apostle prefers a stronger term.

the idea of conformity, but
it

does not express

it

does that of approbation.

is

For

must not be
St.

forgotten, that the personified character

sinner, recklessly stifling his
is

not the gross, sensual, abandoned

in habitual iniquity.

moral feeling

Paul

not speaking of the careless, profligate oflender, but of the

is

man whose

reason

being acted on and whose conscience

is

becoming

alive to religious

obligation.

The

result of the contest

between the predominating

sinful

tendency
is

and the perceptions and impotent wishes of the reason and conscience
expressed by the phrase "bringing

me

into captivity."
its

The noble

part of

our nature, which would be

lies prostrate as

free,

cannot resist

domineering tyrant, and

an enslaved and manacled captive.

!

Hence

the burst of

natural feeling, "

able,
'

O wretched man &;c. wh6 shall deliver me ?"

shall
this
in
I fly !"

"Ale miser-

which way

The body of

death

;"

or

'

this

body of

death,' according to the

marginal reading

the authorised translation.

It is

either of the nouns.

connected with the

The pronoun may qualify former by Tyndale, Cranmer,

phrase will be

and the Geneva version.

Hebraistic
;
'

According to
'

this connection, the

body of death,' for this deadly body.' If the other be Some commentators followed, the meaning will be as in our translation. have supposed that the Apostle alludes to a disgusting and horrible punishment, said to have been inflicted during a state of savage barbarism, by Virgil speaks of it fastening a dead, corrupting body to the living victim. See iEneid, viii. 485-488. The as having been practised by Mezentius. figure would most forcibly illustrate the permanent adherence and deadly
this

nature of the sinfulness thus described.

Others
ii.

maintain that the body,

to corruption,"*
sins

properly speaking,

is

intended, but " the

body subject
11,

Tholuck compares the

of the
as
flesh,''

phi'ase with that in Col.

that, in the

"the body of the

is

and remarks
flesh,

one place, the body

represented

combined with the

and,

in

the other, with death.

Schoettgenf and
its

others regai'd the phrase as a periphrasis for death, expressing

reality^ as the

substance,

Hebrew writers employ

the words

C]ia,

t25. nb^^-

See the

note on
flesh,

ii.

15, p. 3G.

But another view seems

its

preferable.

The terms body,

13,

and elsewhere.

members, are indeed often used in their literal meaning, as in vi. 12, But they are also used figuratively to denote carnal
aggregate, and the other
vi. G, vii.

or sinful nature, the one expressing

lars or the sins
Olshausen.

its

particuiii.

which spring from them. See

18,

and
loc. p.

C\>1.

5.

t Hor. Hcb. In

M4.

Ch. VII. 24, 25.]

EPISTLE TO THE ROMANS.

i9ecj

121
?

25 evxaptoru) rw

6id 'iT/aov

body of

this death

thank God, 25

It is

from the

entire carnal and sinful nature, therefore, that deliverance is

here most earnestly desired.

25.

The

first

clause of this verse

It
is

makes a complete

close of the topic

before brought forward.

truth which the

the expression of joyous exultation in the

words imply, and thus announce even mote strongly

it.

than

if

they had simply declared

I

It is

of

little

consequence whether
*

we

read, "

thank God,"

or,

according to very respectable authorities,

thanks

(be) to God.'

In either case the sense is the same.

best with the general construction of the preceding context.

fied

The former agrees The personiand

man

of the foregoing representation

still

makes

his presence felt,

appears in his assumed individuality:

authorities read the

"I thank God!"

the

Some

ancient
to the

Greek so as

to

make
rj

words a direct answer

'&eov.

question, thus:

'the grace of God,'

%apt^ rov

But

either of the

other readings harmonizes better with the deep feeling of the context, and
the last
is

very

much

like the gloss of

some

dull reader,

tute a direct prosaic reply for the answer of a mind deeply

poetical feeling,

who would substiembued with

and excited by those grateful emotions which express them-

selves voluntarily and almost unconsciously, in the outbursting of unfettered

nature rather than in the calm and measured phraseology of cool, logical
propriety.

The common reading

is

the best, both on the

ground of exter-

nal and internal evidence.

Here

it

may be

well to stop a

moment

in order to recal to

mind some

particulars contained in this chapter, either

by

direct expression or neces-

Rary implication.
1.

It is

plain

from the Apostle's remarks,

that he describes a class of men

as living without

any

right consideration of the real nature

and

practical

bearing of God's moral law: "I was alive without the law once."
truth of this statement need not be proved,
plored.

The
be de-

however much

it

may

And

or Heathens
Christian

the Apostle's description to be limited to unconverted Jews The answer may be found in the fact, that numbers of people, so called, seem to have no adequate idea of the divine
is
?

claim on their obedience, or of their

therewith.

own

habitual failure in complying

They

live on, carelessly

if

and joyously, and would perhaps be

to charge

both surprised and affronted,

any one should presume

them

with profound ignorance respecting the extent of the demands of the law,

which claims their obedience, and which condemns the offender.

2.

The next

point brought prominently forward

:

is,

that moral

law

dis-

closes the nature of sin

illustration

"

had not known

sin,

but by the law."

The

which follows

is

taken from a single commandment, but the

All sins are properly

principle laid

down

is

in its application universal.

made known only by

the operation of God's lawj and this very fact shows

122

COMMENTARY ON THE
Xpiarov rov Kvpiov
^/xtDv.

[Swjt.

IX.

through Jesus Christ our Lord. So

'Apa

its pcrfet'tioii.

The hiw then awakens the conscience

to a

due sense of that

This being
is

natural sinfulness which rules in every

the law
is

man
iii.

not religious.
it

so,

preparatory to the Gospel.

In other words,

"our school:"

master to bring us unto Christ," Gal.

24.

" Schoulniaster
is

rather
1

pedagogue, for the word implies harsh discipline, and

iv. 15, set in

therefore in

Cor.

contrast with ^jare/a^ affection.

fact,

3.

Thirdly, the Apostle recognises the

lost sight of

which indeed

is

undeniable

though continually

by some

theoretical and dogmatical

com-

mentators and theologians, namely, that

feel

men

not religious do nevertheless

and acknowledge the excellence of God's moral law.

We

may

see this

truth illustrated and evinced in the case of any class or grade of offenders.

Who
ligion,

ever conversed with a sinner, however abandoned, who, in his

thoughtful, serious

and bitterly lament

pictures

from

real

moments, did not assent to the excellence of true reSt. Paul portrays his his own want of if? life, and his characters are the very image of the breathof his would-be improvers draw largely on an over

ing originals.

Many

excited imagination, or

some stereotyped educational

idea unsupported

by

fact.

4.

Fourthly, the Apostle's train of thought most certainly teaches the

great truth, that in fallen

is,

human

nature there

is

no

spiritual good.

That

there

is

no religious and godly internal disposition,

fitting the soul for

the enjoyment of future blessedness.

Good,

in

varied and modified senses,

filial

no doubt belongs to
a good
;

fallen nature.

Parental and

affection

is

certainly

and so also are many other amiable natural properties, which give

a zest to the enjoyments of

human

life.

But some of these

qualities

huma-

nity shares with the brute creation,

and while they are good

in their place,

they do not form a part of that good of which the Apostle is speaking. The ordinary progressive movements of the physical economy in accordance with the laws imposed by the God of nature the planetary revolu;

tions
all

the formations in the vegetable, animal and mineral kingdoms, are

:

good

that

is,

they are in obedience to the laws of nature imposed by

their all-wise

and omnipotent creator.

But the good of which the Apostleand responsible being.

It is

speaks

is

that of a moral, intellectual,

fits

religious good, which

such a being for assimilating with and enjoying

God both
It is

here and hereafter,

all

good

like this belongs not to fallen

man.

not at

connatural.

It is

wholly superinduced by the influence of

God's Spirit; and

this influence

was procured

solely

by

the merits of Christ

his satis-

and flows to weak humanity in no other channel than that which factory atonement has opened,
5.

Further, the remarks of the Apostle suggest a reflection respecting

the religious condition of the truly pious

who

lived anterior to the historical

Ch. VII. 25.]

EPISTLE TO THE EOMANS.

fiev vol dov-

123
I

ovv avTog iyo) rw

then, -with the

mind

myself serve

development of the Gospel dispensation.

nation,

The condition under

the law

is

often mentioned as one of utter spiritual inability, destitution and condem-

and as such

is

contrasted witli that under grace or the Gospel, as

one of communicated strength, and rich abundance, and gracious acceptance. The texts which speak such language are so numerous as to make any reference unnecessary.

But they

all

express the nature and results of the

respective states in themselves considered, not in reference to the historical

existence of the

ianity has indeed

and

his

two dispensations known as the Law and the Gospel, Christbeen historically and fully developed by Jesus Christ Apostles; but it was originally made known, though imperfectly,
fall.

in the

promise that immediately succeeded the

whatever they

Dispensations ante-

rior to the Gospel,

may

have been in themselves, were not

imposed

in order to exclude the influence

and operation of that gracious

system, which was even then partially known.

it

Comp. Heb.
living

iv. 2, 3.

As
dis-

follows therefore that the condition of a

is

man

under the legal

pensation

not necessarily a legal condition; so,^n the other hand, that

of many Christians so called

may
it

not be an evangelical one.

When

the

Scripture speaks of the law as without grace and condemning, and the Gospel as justifying and saving,
abstract.

describes their respective characters in the

But, in former dispensations the sincere and religious believer

in the sense in

was not under the law

promulged.

which

St.

Paul uses the phrase, but

under grace, although indeed as a system

this

had not been completely

And

in the

present glorious evangelical dispensation, he

it, is

who

lacks a living faith, though ostensibly connected with

nevertheless

under law and condemned by

6.

its

righteous sentence.
first

Lastly, the connection in which this chapter and the

part of the
in general

next stand with the main scope of the Epistle, tends to sustain
the above exposition.

The author shows

in detail,

what

is

also elsewhere

frequently stated or implied in Scripture, the inefficacy of the

to

Law

as such

meet the exigencies occasioned by man's

fallen condition.
;

Three things

the

Law

can do.

It

can develop the nature of sin

it

can become the

occasion of rousing up natural sinful passions against

requisitions
in the great
;

its

holy and divine

and

it

can condemn the sinner to merited punishment.

is

But

work which
it

absolutely essential to his well being, the

It

work
state

of his salvation,

can do nothing.

has no forgiveness to

offer,

no

of justification, and acceptance to promise, no divine aid without which

sanctification
is

unattainable to give.

All these necessary preliminaries to

or elements of salvation can only be secured through Christ.

point,

This latter

which

is

implied in the burst of thanksgiving,

is

distinctly

and

fully

brought out
the

in the

beginning of the next chapter.

Thus the inadequacy of

evident.

Law and

the sufficiency of the Gospel

become

On

the theory

124

COMMENTARY ON THE
tliL'

[Sect. IX.

the Imv of (lod, Imt with the law of sin.

tiesli

Xevu)

vofiui

-dtov,

-^ 6e oapKl

I'o^o) dfiapriag.

that the Apostle

tian

is

describing the conflict of nature with grace in the Chris-

mind,

it

will be dilliciilt to discover the direct bearing of this descrip-

tion

on

his general course of thought

latter half of the

and argument.
is

The
person.

25th verse

by no means

clear.

It is

not easy

to determine whether

avruc t'yw be best rendered, I myself or I /he same In either case, however, the general sense is most probably tlie

same, as the former cannot without harshness be referred to any other than
the speaker

his thankfulness.

who had been lamenting his weakness and had just expressed The person aflirrns that "with his mind he serves the
his flesh the

law of God, but with

law of sin." This language does certainly

in vs.

bear a strong similarity to that before used

lG-23, and therefore

many

expositors regard
to, to

it

as a repetition of the description there made.

Thus, to consent

delight in or be pleased with, and to serve the law

of God, are supposed to express the same thought, namely, the harmony of reason and consciei^e
in

the

awakened mind with

that law.

But, inas-

much

as

it is

difficult to see

former condition after he

why the Apostle should revert to the man's had made him exult in the Gospel through Christ,
remove or

these expositors have resorted to various expedients in order to

at least to lessen this difficulty.

!Macknight reads the clause interrogatively, thus making the latter part

of

it

equivalent to a negation, and to present his view the

more
if

clearly,

he

subjoins to the interrogation the words, " by no means."

But

the Apostle

intended thus to declare the Christian's state of liberation, he has dune so

with an obscurity of manner not at

all in

character with the plainness of his

ordinary interrogative appeals, which his intelligent readers can hardly misunderstand.

Comp.

ver.

24 and

viii.

31-35.

Besides, the use of the phrase

full

"serve the law of God" to denote nothing more than the

serve
to obey, to

acriuiesccnce
harsh.

of the mind as under the influence of reason and conscience,

is

is

To

do the commands

of,

and will not bear such a very

modified signification.

The makes

last

remark

is

also an objection to Stuart's interpretation, which

the clause

"a summary of

the whole preceding representation."

He

places the former half of the verse which contains the thanksgiving in
it

a parenthesis, and says, " to parenthesis

breaks
in altogether
is

clearly belongs, inasmuch as

is

it

upon the thread of discussion, and

But
I

simply an

antici-

pation of what
will

about to follow."

apprehend that very few readers

approve of such a view as

this,

llie lamentable cry for help is so

triumphantly overpowered by the thanksgiving for experienced deliverance,

that the natural feeling

would seem to be absorbed

in the pseudo-critical,

before such a supposition can be adopted.

Cii.

VII. 25-VIII.

1.]

EPISTLE TO THE EOMANS.

There
is

125
now no
con- VIII.

VIII.

rdlg iv Xptaru) ^Irjaov

Ovdev dpa vvv Ka-dKpi[ia /xr) Kara

therefore

demnation to them -whieh arc in

If the
it, I

meaning of the expression,

"

serve the law of

this

God" would allow

would propose to place the latter half of

verse in contradistinc-

tion to the first verse of the next chapter,

and

to regard the one clause as

retrospective, introducing again the former description, and the other as

prospective, stating the true Christian's condition in consequence of his ac-

ceptance of the Gospel.

stronger than in this case

But the proper meaning of the verb

it

to serve is

could bear.

Besides, the particle ovv, then,

seems most naturally

I

to

be connected with what immediately precedes.

adopt
this

do not

feel at liberty, therefore, to

arrangement.

Apart from any particular examination of the clause in question, it would seem most reasonable to suppose that, after the Apostle had brought
the description of his personified character to the point of expressing grateful

emotions for deliverance, he would immediately proceed to delineate

the

same person's

Christian condition.

If therefore

what follows

is

suscep-

tible of such an exposition, its correctness

would seem^ to be highly probable.

Such an interpretation
serving of the law of
It is certain that, in

may certainly be given, provided we regard the God as emphatic or make that the prominent thought.
the former description, no such assertion had been

made

of the awakened but as yet not Qarlstianized mind.

The most
its

that

had been said amounts merely to acquiescence in and satisfaction with

God's law.
ments,
is

And

moreover, the serving of

it,

that

is,

the doing

require-

the very thing which the

man had

repeatedly said he neither did

nor could do.

'To wish

is

present with me, but to perform the good

not.'

As Olshausen
included,

well remarks, in the former state "the whole man, the

to serve the

mind

was miable

law of God; but here the mind, (now)

remains subjected
in

the ruling principle in the whole man, appears as freed, and in this freedom

serving the law of God, and only the lower sphere of

to the law of sin."
its

life

The

result therefore

seems

to be this, that the

now

Christian condition has,

by

the grace of Christ,

mind become enabled

to

render a holy obedience to God's law; though in his carnal and sinful nature the

man

is still

subjected to

its

tendencies.

viii. 1.

"Therefore;" apa- the same word occurs in the preceding clause

with ovv, here we have vvv now, which marks more distinctly the man's
Christian condition.

" In Christ

Jesus

:"

This phrase expresses the true

It is

Christian's intimate union with Christ, and is of frequent occurrence.

taken probably from our Lord's comparison of himself to a vine and his
disciples to its living branches,

and

his expressions of their connection with

him which spring from the same

23, 2G.

figure.

See John xv.

1, 2,

4-7,

xvii.

21,

This connection

is

not simply outward by becoming

members
and

ostensibly of his church, but inward also

by partaking of

his nature

12G
Christ Jesus,
tlic flesh,

COMMEXTAUY ON THE
who walk
Si)irit

[Sect. IX.

not after

adpKa
Iv
p-t

TrepmaTovaiv.

'O yap
(^(oTjg

but after the

tlic

Sjjirit.

For
in
free

vofiog rov

Trvevnarog TTJg
'It^oov

tlie

law of

of

life

Xpiarui

iiXevd^pdiOE

Christ Jesus hath

made me

dnb rov vOpov

rTjg diiapriag

character.

Having Leen baptized

into Christ

both externally and internally,

us and

we become thereby members

body.

not only of his visible but also ofhis inyslica!

is

On

the ground of such union, Christ

said to
self.

be

in

we

are

said to be in
Col.
i.

and of
iii.

Christ, parts

even ofhis very

See 2 Cor.
30.

xiii. 5,

27, Phil.

9, 1 Cor. xv. 23, Gal. v. 24,

Eph.

v.

Such cannot
is

be

in

danger of condemnation.
It
is

Tiic remainder of the verse

probably

not genuine.

wanting

in

many

of the best ancient authorities, and

was perhaps
reading.
2.

at first a marginal gloss taken

from

ver. 4.

As

other weighty

authorities retain all except the last three words, Ilahn has adopted this

The language describes the course of those who are in Christ Jesus. The Apostle now resumes the personification which he had so largely employed in the preceding chapter, limiting it however to this verse. Perhaps he introduces
that of
vii.
it

in

order to
striking.

make

the contrast of the declaration with

23 the more

In the

one case the tyrannical law spoken

in the other, is liberated

of conquers and takes captive the man, who,

the Gospel.
ricians call

by

"

The law of

the Spirit of
is,

life :"

This
in

may be what
Or

the lihetois

an asyndeton, that
If so,

an expression

which the copulative

the phrase

wanting.

and must be

inserted after Spirit.

may be

equivalent to life-giving Spirit.

The whole
iv. 2, Isa.
ii.

clause

may
4.

denote the Gospel

is

as a spiritual and life-communicating system, as the

word law

often used.
it is

See

iii.

27,

James

i.

25, Mic.

3,

xlii.

In this sense
sin

taken by

Amnion

the annotator on Koppe.

"

The law of

and death"
But,

he considers as the same law spoken of

in the

former chapter as becoming

the occasion of sin and thus condemning to or producing death.

although this view would keep up an antithesis between the two parts of
the verse, and would harmonize also with the meaning of law in ver. 3, the

evident opposition between this place and

is

vii.

23, forbids

its

adoption.

It

better therefore to regard the phrase as denoting the religious principle

life

of divine

implanted by the Holy Spirit which

is efficacious to

deliver

from the

state of

thraldom produced by the

sinful

and deadly "law of the view

also, the

members" before mentioned.

According to

this latter

two

laws stand in direct contradistinction to each other, the one as the carnal
controlling impetus of fallen humanity, and the other as the spiritual ele-

ment which inducnccs and grows in the regenerated mind. 3, 4. To diiva-rov is like rb yvojorov in i. 19. It may be
absolute, and translated thus
: '

the accusative

as to

what the law could not

do.'

Or

it

may

be regarded as
and also with

in

apposition with the concluding statements of the verse,

their result as expressed in the next;

and then what the

Cn. VIII.

2, 3.J

EPISTLE TO THE EOMANS.

127

Kol rov davdrov. To yap d6vvarov rov vofiov, iv o) i]0^tvei 6id T/jg oapKog, 6 -deog, rov tavrov vibv Tr^fiipag ououofiari oapKog di-iap-iag koI -rrepl dfiap-

from the law of sin ami death. For what the law could not do, in that
it

was weak through the

flcsli,

God,

sending his

own Son
and

in the likeness
for sin,

of sinful flesh,

con-

Christian

scheme

thing entirely
to " the flesh."

is said to do will be represented in the outset as somebeyond the capability of the law. Its weakness is ascribed

This does not

mean on account of

the imperfection of the

law as a system
vii.

chiefly external, " carnal," as the adjective is

used in Heb.

IG

for the

Apostle

is

not speaking of the Mosaic law as such, but of

the moral law which had been the topic of the preceding part of the section.

The cause of its inadequacy lies in human weakness and sinfulness. See vii. 12-14, Heb. vii. 18, Gal. iii. 21, 22, Acts xiii. 39. "Sending his

own

son
is

:"

This aflirms the son ship of the messenger before he was sent,

which

also

most
and

strikingly represented in

John
is

iii.

16.

" Likeness of

sinful flesh :"

Flesh here, as often elsewhere,

used for the whole man.

See John
but in

i.

14,

its likeness.

Isa. xl. 5. The Apostle does not say in " sinful flesh," Thus he guards against the errour of attaching sinfulness

to Christ's nature.

Comp. Heb.

iv.

15.

The

introduction of sin through

Adam
Christ.

vitiated but did not destroy the nature in

upright," Eccles.

"And

vii.

29, and this original

for sin:''

which he had been "made human nature was assumed by This may simply mean 'on account of sin,' like
it

the dative in vi.

10

or,

may

convey the idea of atonement

See Heb.
x. 8,

for sin,

rrpoocpopd or ^vna or

Svoia being understood.

burnt offerings and
nep).

where the

same

ellipsis occurs, "

dfiapriag" and in the Sepfirst,

tuagint, " the priest shall offer

to nepl dfiapriag
:"

and

shall sprinkle of

the blood rov nepl TTJg duaprlag.''''

vii. 7,

37, xiv. 19.

his

"Condemned

Levit. v. 8, 9.

So

also in vi. 30,

to,

'

showed

condemnation

of.'

suffering

on account of human

sin

The verb is declarative and equivalent This was done by subjecting Christ to whereby it was atoned for. The close

connection in which this stands with the former phrase favours the meaning
just given to
it.

"In
I

the flesh:"

Some

explain this of Christ's

1

flesh,

and

consider the phrase as parallel to that in

Others, with

Pet.

ii.

24, " in his

own body."
it

whom
sin.

should concur, prefer the meaning in which

is

generally employed before, namely carnal nature.

Thus

it

will

be closely

connected with

The author has pointed out one thing effected by Christ which the law was incompetent to do, that is, making satisfaction for sin by an atonement.

He now proceeds
fulfilled in us,

to another

"

That the righteousness of the law might be

:"

who walk
by

not after the flesh but after the Spirit

This im-

plies grace procured

the atonement and imparted to the believer,

life;
all

by

which he

is

enabled to live a holy

which

lies entirely

beyond the

128
dcmiud

COMMENTARY ON THE
sin in the flesh
;

[Sbct. IX.

that the
inif,'ht

riac;,

KartKpive

rz/i/

dfiapTiav

n<,'htiousness of the law

be

tv ry aapni, Iva to SiKaioyjia tov

vufiov 7rA7ypaji9y tr
/y/ui',

fuUillcd in us,

who walk

not alter

Tol^

fii)

the flesh, but after the Spirit.

For

they that are after the flesh do mind the thin{,'8 of the flesh but
;

they

tliat

are after the Spirit, the

things of the Spirit.

carnally

For

to

be

minded is death, but to be spiritually minded is life and peace bccause the carnal mind is enmity
against

Kara adpKa Trepnrarovaiv, dkXd Oi yap Kara Kara Trreu^a. odpKa ovre^ rd rTig aapKog (t>po-^ vovaiv, oi St Kurd m'fcD/ia Ta rod TTveviiarog. To yap (ppovrijia rr/r oapKoq Muarog, to (Jt (jipuvW^"- ~^ 7n'Evp.aT0g C,u) Kal dp')vT].

^lOTl

to

<l>p6v7]fia

Tjjg

God

for it

is

not sulycct to

the law of God, neither indeed can

be.

So then they that are in the

oapKo^ ^X^pa eig deov roi yap ro/io) tov deuv ovx VTTordoatTai, Oi 6e iv ovde ydp dvvaTat.

province of the law.

tions.

Thus the
the singular

The righteousness of the law," is phrase is used in ii. 2G, only the word
is

"

its
is

holy requisi-

in the plural.
it is

Here
V. 18.
its

"Fulfilled:"

used, but evidently in a

Better, 'fully done.'

complex

sense, as
TrXrjpocs)

also in

The verb

often takes

concerning which

meaning from the context, and expresses a good measure of the subject fullt/ to comply Thus in Matt.'iii. 15 it is predicated.
^
:

uith

all religious
xiii. 8,

obligations

;'

Acts

xii.

25, ^fuHi/ j^erformed their ministry

St.

;'

liom.

'/% obeyed

the law.'

Of course

Paul does not speak of

an absolutely perfect, but an honourable and sincere obedience, showing Thus that " the law of the mind" predominates over that "of the flesh." Greek where the fidli/ royal law," " the do, "if ye fulji/;' in James ii. 8
:

word

Te?.eiTe

is

quite as strong as that here used.

"

In us :"

He

says in

rather than iy, probably to call attention to the all-important

rifditeouness
is

fact, that this

produced

in the

regenerate

by

the efficient aid of the Spirit

sin as

and perhaps also

vii.

in reference to the
is

language used of

an agent

in

IT, 20.

What follows
is:

added

to describe the Christian character.

The meaning

who do not

live according to the

promptings of the

sinful

swayed by the new and holy principle which has been implanted by God's Spirit. Tlie words "flesh" and "spirit" are employed in the same sense in John iii, G " that which is born of the
principle in fallen nature, but are
:

flesh

is flesh,

and that which

regenerate

is
is

born of the Spirit

is spirit."

As

the spiritual

element

in the

the production of the

Holy

Spirit, the
liffht

same

word

is

used both for the agent and his work.

Thus

the term

denotes

both Christ himself and also the blessings of his Gospel. See John i. 4, 5, 7-9. 5-8. " Do mind :" That is, are bent upon.' Thus the word is used in
'

Matt. xvi. 23, and rendered

general character.
<pp6vT)fia.

in

our translation "savourest."

iii.

It

expresses

Cornp. Phil.

15, 16, 19, Col.

it

iii.

2.

So

also the

noun
being

If

understood actively,

will e.xpress the minding, the

Ch. VIII. 4-n.J

EPISTLE TO THE ROMANS.

flesh cannot please

129
God.

vavrai.

aapKL ovTEq deu) dpeaai ov dv'Tfietg de ovk 'iore ev

Tzvevf^iari,,

But ye

are not

in

the flesh, but in the

aapKi, aXX" ev
TTVEv^ia

elTreQ

Spirit, if so

be that the Spirit of

in you.

el Seov oiKel ev vfiiv de TCg TTvevfia Xpiarov ovk %e(, 10 ovTog OVK eanv avrov. E/ 6e Xpiorbg ev vfuv, to [.lev G(x)p.a veh'pbv di' dfiapriav, ro 6e nvev-

God dwell

Now
And
is

if

any
10

man have
he
is

not the Spirit of Christ,

his.
if Christ,

none of

he in you, the

body

dead because
is life

of sin

but the spirit

because

11

f.ia (^Ci)7J

did diKaioovvrjv.

Et 6e

of righteousness. of

But

if

the Spirit 11

rb TTvevfia rov eyeipavrog ^Irjaovv

etc

him

that raised

up Jesus from
shall

veKpCJv olKeX ev vfuv, 6 iyei-

the

dead dwell in you, he that

pag rbv Xpiorbv eK veKpSiv ^uo-

raised

up Christ from the dead

bent upon and governed by; if passively, the principle, the sinful character from which such a condition sprmgs. The latter is to be preferred. Compare the word in ver. 27, where it denotes the mind or will of the Spirit.

The Greek phrase

one hand and
life

in the text

is

thus employed in our 9th Article to denote

the sinful element of nature as remaining in the regenerate.

Death on the
results prois

and peace on the other, are the respective

duced by the influence of the two principles.

ple
is

In ver. 7, the carnal princi-

described as inimical to

God; and

this hostility
It

inomediately

stated to consist in opposition to his law.

neither

is

nor can be subject

thereto, because both are contrary in their

very nature.

Such subjection
" they

therefore can only exist where a

new

principle has been introduced within

the man.

Hence

the

meaning and truth of the remark, that

who

are in the flesh cannot please God," are self-evident.

For

the

meaning

of " in the

flesh," see

on

vii. 5, p.

107.

9-11.
its

As

the phrase "in the Spirit" is'antithetic to that " in the flesh,"
be, 'in a holy state, under the influence of the Spirit.'
xii. 3.

meaning must
ix. 1, 1

Comp.

Cor.

tion annexed, " if the Spirit of

And such is necessarily the result of the condiGod dwell in you." These words describe
xiv. 23,

habitual influence, and imply close association.

vi,

See Exod. xxix. 45, 2 Cor. make our abode with him." The Spirit of God is also the Spirit of Christ, as whose messenger and agent he is sent. Comp. John xiv. 26, xv. 26, xvi. 7, 14, 15. The general meaning is identical with that of the word " Christ" in the next verse. The a Godly or Christlike mind,' and first two phrases may be equivalent to express religious and spiritual character, and the same mind may afterwards
IG,

and especially John

"we

will

'

be personified and spoken of as Christ sider the Holy Spirit and Christ both
Spirit to

himself. to

But

it is

preferable to contheir

be personally intended, and

intimate union with the believer to be implied.

Middleton admits the Holy

be meant
9

in ver. 11,

but not

in ver. 9,

where he maintains the

other sense of

"a Godly and

Christian frame of mind," referring to texts

130

COMMENTARY ON THE
by
TTOUjan
nut

[Sbct. IX.

also quicken yuur mortal bodies

ra dvTjrd
h'oiKovv

aoyjLara

his Spirit that dwellcth in you.

v/iwr 6ia

rh
vfilv.

avTOV

nvEvfia iv

where the word

of meaning, and

spirit is

used to mark the temper and disposition.*

But

the words, " dwell in you," which arc added in each case, favour an identity
1

the former would have led

presume that nothing but the absence of the him to explain them differentlj.

article in

"The body indeed is dead because of sin :" This is the correct translaSome have endeavoured to support another of the last words, with tion. respect to sin ;' but this is neither sanctioned by usage nor in accordance with the context. In this case the body is supposed to mean natural corrup'

tion, as

probably

it
is,

does in

vi. 6, vii.

24, and

below

ver.
is

13

and

this is said

to be dead, that

comparatively, because
it is

its

power

broken and abated.

But

in

opposition to this view

quite sufficient to say, that the connec-

tion of the

two verses shows

" the

dead body" of the one to be the same

as the " mortal bodies" of the other.

Now
is

it

would be preposterous

to ex-

plain the latter of the element of natural corruption, both

on account of

the plural number, and because this

never represented as

made

vigor-

ous and living through the Gospel, but always, on the contrary, as something which

"

body" "dead:" Perhaps because

therefore
its

must be crucified, put must be taken in

this is

to death,
its literal

and abolished.
meaning.
its
It is

The term
said to

be

soon to be

condition; perhaps also

is

because

true, ultimate,

and future
'

glorified life

not yet operative.

inefficient.

Thus
is

in vii. 8, sin is called

dead," meaning comparatively

"Spirit," being used in contradistinction to "body,"

said to

be "

life," in

other words fulli/ alive with.

means soj/7; and this We have the same

aloes,

figure in Ps. xlv. 8, " all thy

garments (are) myrrh, and

and

cassia,"

that

is,

herbs.

they are thoroughly impregnated with the scent of such odoriferous Justification cannot be the true " On account of righteousness."

meanin"- here, for this would not preserve the antithesis with sin in the

former clause; religiousness of character, holiness of the inner man, is the "Him that raised up Jesus from the dead:" This and the Apostle's idea.

similar clause that follows are periphrases for God, yet intended to impress

the thought of Christ's resurrection by divine power, introductory to the

thought of the same power being exerted

iv.

24. " By

in

our resurrection.
:"

Comp. on
But

his Spirit that dwelleth

in

you

This accords with the com-

mon Greek
This
is

reading, which has the preposition did with the genitive.

is

the marginal reading

also

greatly to be preferred

"because of

his Spirit."

the translation of Tyndale, Cranmer, and the

Geneva and

Rheims

versions,

and the meaning of Wiclif's

Greek
article ftpplled to the

also,

which employs the

The Doctrine
York,

of the

criUclsm and Illustration of the

New

Testament.

New

1818, p. 1i46.

On.

Vm.

12, 18.]

EPISTLE TO THE ROMANS.

Therefore,
debtors,

131
we
are 12

12

"Apa ovv, ddeXtpoi, d(f>EiXeTai ov r^ aapKt, rov Kara E/ yap Kara adpKa 13 adpKa ^T]V.
iafiev
^Tjre,

brethren,

not to

the flesh, to live

after the flesh.

For

if

ye live after 13
;

iit'XXere aTrodv/^iaKeLV

el

the

flesh,

ye shall die

but

if

ye

6e TTveVnari rag npd^eig rov ao)-

through the Spirit do mortify the

word
rated

" for,"

The best

external authorities have the accusative, and thus

sustain this reading and signification, which are also strongly corrobo-

by

the internal evidence.

The remark of Professor

Stuart, that the

is

" agent had been already named, he

force, for
it is

who

raised
bij

up Christ,"
means of

not of

much
But
effect-

God might

be said to raise us up

his Spirit.

not the Apostle's intention to refer to the Spirit as the agent in

ing the Christian's glorious resurrection, only as the given pledge of

accusative reading expresses this sense, on account
of.

it.

The

Tliis is

confirmed
account

by
is

the

same use of the preposition

be

in ver. 10,
in

on acsouiit q/
v. 5,

sin, o?t

o/ righteousness, and also by the language

said to
vi.

2 Cor.

where "the Spirit"

" given unto us" as " the earnest" of our resurrection.

John.

39, 40, 44, 54,

where the promise of future resurrection

is

Comp, made

to those

drawing,

who belong to Christ, who believe in him through who are incorporated in him by a living union. All
thing, as

the Father's

these phrases

imply one and the same

Christ before explained.
just

do the indwelling of the Spirit and that of

language of the commentator
reason

Thus,

in the correct

named, " the

last clause assigns a

why

he

who
: '

raised

up Jesus
be
in

from the dead

his Spirit."

will quicken his true followers, because

he has given them

If Christ
in its

The whole
and

statement then

is

to this effect

you by a
condition

spiritual
is

vital union, although the

body indeed

present

spiritually feeble

and must soon become

literally dead, yet the

soul already abounds with a holy happiness on account of that religious

character which has been wrought in

ally influences

it.

And

if

the Spirit of

God

habitu-

and governs you, God, who raised Jesus Christ from the dead, will give life even to those frail, weak and mortal bodies of yours, on account of his Spirit whom he hath caused to abide with you and to penetrate into

your inmost being.'

12-14. The conclusion drawn in ver. 12, which expresses the Christian's
obligation not to live according to the promptings of natural sinfulness,
is

followed in the 13th

living.

by

a statement of the consequences of sinful or holy

These are death and life, that is, misery and happiness. Olshausen, regarding this exposition of the terms as " altogether too feeble," views them
as relating to the glorification of the

body or

tlie

forfeiture of this blessing.

But while

in

their full

application they certainly

comprehend

these,

no

reason can be assigned for making this the principal thought.

His

refer-

ence to John

vi.
is

50, to

show

that not dying

is

equivalent to being raised

is

at the last day,

not satisfactory, as that glorious resurrection

not iden-

132

COMMENTARY ON THE
live,

[Sect. IX.

deeds of the body, ye shall

14 For as

y.a-0^ davuTOVTE,^r)aa-dE. 'Ooui 14

many as

aie led

by the Spirit

yuQ
Tui

rri'tvfiaTl

^tov dyovrai,
deov.

ov-

al God, they are the Sons of (Jod.

tlaiv

viol

Ov yap 13

15 For ye have not received the

of bondage again to
feaij

sjjirit

ikdi3eTe -nvtvfia
tig (pofiov,

6uv?Mag rrdkiv

but yo

dXk' iXdjhrt TTVeu/iO

have received the

Spii'it

of adoption,

ileal

with

enjoyed.

liv!n<^,

but introductory to a condition in which the

Spirit :" Ilvey/iari

life is

to

be

"

Through the
'by the
in

may be translated

'

in the spirit,'

and explained of the Christian's spiritual

nal one; or,
acter
spirit,'

stale in

opposition to a former car-

meaning by the
it is

influence of the spiritual char-

implanted
Spirit, as

him.
is

But

better to retain the usual exposition, the

Holy

he

the agent by

whom
in

alone

we

are enabled to live conis

formably to our obligations, and as

leader of God's children.

the next verse he

:"

spoken of as the
is

"

The deeds of the body

Body

undoubtedly

the true reading, although several important authorities have Jlesh, rrjg

oapKog.

This shows, however, in what sense their authors understood the

word

body.

For

its

meaning
ii.

in
it

such a connection, see

occurs
in

vi.

with the notes.

In Col.

11,

the

same
sins,

sense.
sin

"The deeds

G,

and

vli.

24,
:"

This word preserves the figure.

as a

The aggregate of

being represented

body and
its

also

personified, individual

which are sometimes

for the feelings
in

depicted as
its

members,

(see Col. Hi. 5,)

may
iii.

naturally be considered as

acts

and here these are substituted by a metonymy

In Col.
9, the

and passions whence they spring.

with his deeds."

same word occurs

ofF the old

the sense of sinful actions and motions:

"ye have put

is

man

The whole

phrase, therefore,
final

equivalent to such an

opposition to sinful passions as tends to their

destruction,

"
the
is

15-17. "Again" should be connected with " fear," not with " received."
Spirit of

bondage

spirit

of adoption
is

:"

These phrases

may be

pleo-

nastic,

and express simply Avhat

denoted by the latter words.

.Spirit

But, as

their use

seems
is

to

have been suggested by the term

:

before employed,

meaning

probably as follows

'the Sjjirlt

whom you
ITius in

have received

not one which brings you again into a condition of fearful apprehension,
efiects

but which

your adoption into God's family.'

Cor,

11.

12,

the spirit whom the Apostle claims to have received is said to be "not of the world but of God." In Isa. xi. 2, we read of " the spirit of wisdom and

understanding, the spirit of counsel and might, the spirit of knowledge and

of the fear of the Lord," meaning the

pos-essor to exercise what

eflicient

power which enables

its
is

imparted by
the law
;

this Spirit.

"Bondage"

is

expressed by the words, which power

is

not to bo limited to subjection to

sin.

it

com[irohends also the slavery of

The

" adoption" is that

state of sonshlp

which

is

the Christian's privilege here preparatory to complete

:

adoption attendant on the resurrection

See ver. 23.

The thought

in the lat-

Cn. VITI. 14-17.]

EPISTLE TO THE ROMANS.

w
Kpd^ofiev

133
Abba, Father.
witness 16
are the

vlo^Eoiag, Iv

d(i(ia,

whereby wc

cry,

16 6

7raT7/p.

A.v~o to nvevna ovu-

The
with

Spirit itself bcareth

oui-

fiaprvpel

tw

TTvevfiaTL

Tjf^iCJv,

ore

spiiit,

that

we
if

17 eonevT^Kvadeov.
Kot KXrjpovofiot

El 6e reKva,

childi-cn of

God: and

chikbcn, 17

KXTfpovoi^ioc [lev

then heirs; heirs of God, and joint

heirs with Christ
;

deov, ovyKXrjpovojxoc Se Xpiarov-

if so

be that

we
recog-

ter part of the verse is simply this

'

by the influence of

whom we

nise

God

as our affectionate father.'

in the

The
;

relation is expressed not only in

Greek, but

Chaldee form also

perhaps because this approximates

is

more nearly to

infantile enunciation,

and thus

intimated that child-like

feel-

ing of love and docility which accompanies the recognition.

The same use

is

of both languages occurs also in the parallel place, Gal.

iv, 6,

and in our Lord's

the

prayer in the garden,

put
is

Mark

xiv. 36.

Here

the language of recognition

In Galatians

in the

mouth of

the Christian: ^^tve cry."

:

same

act

attributed to the divine agent

into

"

God

hath sent forth the Spirit of his This

is

Son

your hearts, crying, Abba, Father."

readily explained on
influ-

the principle, qui facit per alium facit per

se, as it is

only through the

ence of the Holy Spirit that the child of

God

is

brought to recognise with

in the

joyous trust his heavenly father.

to the Spirit,
ver. 26, the
Spirit,
'

The emotion

is,

one place, ascribed

and in the other, to Christians themselves.

And

thus, in

inward intercessions of the Christian are attributed to the

his operation.'

inasmuch as they are produced by

The same usage

occurs also in relation to cases of demoniacal agency, the language said to

be uttered being ascribed indifferently to the demon and to the possessed.

Compare
viii.

the narratives of the cure of the

two demoniacs of Gadara

viii.

in

Matt.

28

et seq.,

Mark

v. I et seq.,

and Luke

26

et seq.

The

attestation of the Spirit here spoken of

is

made
1

to the

mind of the
he " hath

believei",

and

is

therefore internal, as
It

it is

said in

John
This

v. 10,

the witness in
as this
clearly
to
is

himself.''''

consists chiefly in the Christian character, but

the

work of the

Spirit, it is

he

who

testifies.

is

proved more
is

by the

parallel place in Galatians before quoted,

where God

said

have sent forth the Spirit into the heart, implying the mission of a per-

sonal agent.
relation to

The witness

consists in satisfying the individual of his

filial

God, inasmuch as he has become conscious of holy

affections,

and
reli-

sincere endeavours to "live righteously, soberly, and godly."

This

gious condition of the soul

is

accompanied by

spiritual

comfort

in trouble,

and by habitual, though

blessedness.

it

may

not be invariable, hope and trust in future

K feeling of acceptance,

amounting even to assurance,

in Scripture;

is

hap-

pily not the test of filiation laid

down

for such a test

must

ever be uncertain, and often dependent on physical condition and natural

temperament.

done

in

-It is better to give the proposition its proper force, as is our authorised version, and also in the Genevan,whlch has " together

134
suffer

COMMENTARY ON THE
with him, that

[Skct. IX. X.

we may

be

elnep avnTTdaxo[iev, Iva KoX avvdo^aadijfiev.

also glorified together.

Wiclif and the llheims translate " to ;" and this is the sense of with." Tyndalc, and Craiimer, " ccrtilicth cure spretc." The Apostle's meaning
is,

that the thoughts

and

reflections

and reasonings,

in

a word,
its

tlie

operations

of the mind on

itself,

act

on and thus join along with

a state of sonship.

regenerated and

renewed character

in attesting

It is

true that this

in

view
;

does not necessarily follow from the use of the preposition

still, it

composition

agrees best with St. Paul's manner, and with the three
in the

compound
filiation,

words

next verse.

Heirship along with Christ results from

as glorification docs from the true Christian's "fellowship" with his master's
" sufferinjjs."

Sec Phil.

iii.

10.

SECTION

X.

Chap. VIII. 18-89.

THE TRIALS OF LIFE AKD THE BLESSINGS OF THE GOSPEL BOTH HERE AND HEREAFTER COMPARED. GOd's PURPOSE TO CONFER ALL THESE BLESSINGS ON HIS REDEEMED. CONSEQUENT EXULTATION AND TRIUMPH.
18

For

reckon that the sufferings

Aoyi^oj^ai yap,

on

ovk d^ia 18

Verses
reader
tion
seq.,

18, 19. In addition to the well

known English commentators,

vol.
I.

the

is

referred on these and

in the

some of
in the

the following verses to a dissertapp.

by Doederlein,

Commentationes Theologicie,

483

et

and another by Danhauwer,

to

Thesaurus Theologico-Philologicus,

appended

the Critici Sacri, Anistel. 1702, pp.

503

et seq.

Also, to
in

Stuart's 8th Excursus in his

Commentary, or

his article
I.

on the passage

the Biblical Pvepository for April 1831, vol.

pp. 363-406.

The Com-

mentaries of Tholuck and Olshausen contain farther references to

writers,

German

and also important original remarks.

"For:" This shows the connection with what immediately precedes. Having mentioned suffering and glorification along with Christ, the Apostle
here presents the Christian with the strongest motive to bear such sufiering

with resignation and cheerfulness, in consequence of the infinitely superior

blessings which the glory that
consider.
is

to follow comprehends.

"

reckon

:" 1

The word implies

evils with future blessings.

valent

to, sufficient to

"Worthy be compared counterbalance. "The glory about

to
:"

the result of a careful comparison of present

d^ia' that
is,

equi-

to be revealed"

Oh. VIII.

18.]

EPISTLE TO THE ROMANS.

rov vvv Kaipov
of this present time re not

135
worthy

TO

Tca^rJixaTa

is
it

evidently what in the next verse

is implied in the "manifestation," ought to have been rendered, the revelation " of the sons of God."

or, as

The

noun dTTOKaXvnpiv plainly

ence which
is

refers
in
in

lost sight

of

back to the verb dnoKaXvtpdTjvai, a referour English translation in consequence of not

This
is

employing the same word

both places.

done by Wiclif and the

Eheims
"glory"

version, the former using shew

is

and the

latter reveal.

The term

sometimes used

in reference to the present blessings of Christ's

kingdom. Thus in 2 Cor. iii. 7-11, the Gospel and its ministry are said to be "glorious," and the Hebrew word for glorify or honour occurs in Tsa.
ix. 1,

(Ileb.

viii.

23,) where, instead of our English translation,

"did more See on the

''

grievously

afflict,"

the true meaning

is

glorified or honoured.

text Dr. and Bishop Lowth, Rosenmiiller, Gesenius, Alexander, and others.
It is

used also of

its
iii.

future blessings.
4,

Thus

in

2 Cor.

iv. 17,

weight of

glory," and in Col.

"appear with him

in glory."

But, employed in a
pre-

more
"

general sense,

it

comprehends both these meanings, denoting the

sent and the future blessings of Christ's kingdom.

Indeed, like the phrase

primitive

kingdom of heaven," these two meanings are merely subdivisions of the more general signification. In 1 Cor. ii. 10, it undoubtedly refers
;

to these blessings as revealed to the Apostles

and yet the previous verses

that the

and the original passage

vastly

in Isaiah Ixiv. 4,

show

word comprehends
fulis

more

than had been or indeed could

In the passage

now be

revealed, even the

ness of heavenly blessings.

reason for limiting the meaning.

Christ's

no Both the present and future blessings of

under consideration there

whole.

kingdom are here to be taken in connection, as constituting one The future part, however, is to be regarded as incomparably the
and degree of
It is
its

greatest, both in the nature

enjoyments, and also on

this

account of their being eternal.

on the ground of

union of the pre-

sent and the future, that the called, the justified, in ver. 30, are also the
glorified.

Their glorification hath already begun. In harmony with this view, " the believer on the Son" is said to " have" already " everlastin<T

life :"

John

iii.

36.
It is

With

1 Pet. iv. 13.

the spirit and general tenor of the verse, compare

is

uncertain whether elg

better rendered in or

to us.

Either
glory

is

allowable, and either

makes a good
and thus

sense.
;

The revelation of the

to us.

is

partly to the soul and therefore in us

and partly also to be underdegree

stood and appreciated

by

others,

in a

The former
is cliiefly

view, however, coincides best with the Apostle's general tone of feeling and
description,
internal.

and with the character of the

glorified condition,

which

The

revelation of the sons of

God

is

not the manifesting of them to the

the previous verse,
is
it

universe.

As

the phrase

must be explained by

can

mean nothmg

else than the glorious condition

which

to

be made known

136
to

COMMENTARY ON THE
be

[Sect.

X.

compared

with the

glory

Trpug TifV

fieXXovoav do^av dno-

to

them by

their uwii blessed experience;

and

this is

what the creature

is

is

said to expect with extraordinary earnestness.

^AnoKapadoKia

an em-

phatic word, and etymologioally

expresses the idea of expecting with

head erect or bent forward.

thought,
it is

In

forming a view of the Apostle's train of

if possible, the

important to ascertain,
/}

application of the

word

translated "creature,"

Krcaig, which

may

signify either the act of creating

or the thing created.

vast variety of meanings has been devised

by extravagant

criticism

and mental ingenuity.

These

shall omit,

and mention three only, each

of which has been defended by

learning.
1.

men

of good sense and sound philological

Several commentators of distinction consider the word as expressing a

it

moral creation, and understand by

ism or Heathenism or both.
ship," TTOiTjua,

Christians converted either from Juda" creature,'' Krioig,

The term

and " woikmanand the

which
which

is

analogous to

it,

are certainly used to denote true

ii.

Christians.

The

latter occurs

with this application in Eph.

Tliis

10,

former
of the
version,

in texts
fact, that

will

be quoted inmiediately.
is

usage arises out

the Christian

another being than he was before his conforce, "

and has become so by the creative power of God operating within

St.

Thus manded the

him.

Paul says with striking beauty and

God, who comJesus Christ

:"

light to shine out of darkness, hath shined in our hearts, to give

the light of the knowledge of the glory of

God

in the face of

Cor. iv. G.

The word
it is

therefore fitly expresses the Christian condition.

But, whenever

thus used in the

New

Testament,
its

it is

accompanied by
Thus,
in

certain adjuncts which determine this to be

meaning.

Eph.

iv,

24, the Christian character

holiness."

is

said to

be "created
is

in righteousness

and true

In 2 Cor. v. same phrase occurs in

17, the convert

called

"a new

creature," and the

Gal.

vi. 15,

to express the state of the Christian.

first

Besides, in vs. 22, 23, those w ho had " received the

Spirit" are contrasted with " the

fruits

of the

whole creation, the creature" of

ver. 19.

But

it is

wholly unreasonable to suppose that the former can be limited to

it

Jewish converts, as
converts; or that
it

would

be, if the contrasted phrase stood for

Heathen
is

can be intended of the Apostles themselves, as

in general.
all

sup-

posed by those who explain that phrase of converts

limitation
is

No

such

admissible, for what

is

is

said

is

true of

sincere Christians.

The conclusion
2.

evident, that " creature" cannot be intended to denote

Christians either in whole or in part.

Another

ckiss of expositors understand the

in ver. 22, in its general

meaning of
all

'all creation.'

word " creature" here and Thus the Apostle exbeautiful

presses his idea of future glorification

by means of a

and even

magnificent personification of

created nature longing after such a con-

Cn. VIII.

19.J

EPISTLE TO THE ROMANS.

'H yap
which
shall

137
revealed
in
us.

19 KaXvcp^iivai elg ^[xag.

be

summation.

In defining this
its

view more accurately, some take into considwhile others grasp in imagination the
all

eration this world in

present condition, understanding the irrational in

;

opposition to the rational creation

universe, without, however, expressing themselves fully or clearly as to

the particulars
cation.

comprehended

therein.

Tlioluck adopts the former modifi-

Olshausen maintains the latter view.

He

says:

"The Apostle

extends his look over the tahole creation

the ivhole creation in
all its parts.

By

he spans with one mighty glance

all creation,

the creature, not merely our earth

or our solar system, but the totality of

heaven and earth,

thfe

material and spiritual world, must be understood."

And
all

yet the pheter-

nomena by which he attempts

restrial nature, the birth

to illustrate his

view are

taken from

of animals, the bui'sting and growth of plants, and

what he lepresents as
I

their struggles

towards an unattainable perfection.

these intended illustrations there
in
is

may

remark, by the way, that

in

among

not one

which the supposed struggle of nature results

any superiority

over the parent plant or animal.

They

are therefore rather efforts after

preservation and continuance than improvement and ultimate perfection,

and consequently do not bear on the point to be had more influence on

the world
this

illustrated.

Indeed

am

constrained to say, that imagination and poetic feeling seem here to have

devout and thoughtful commentator, than calm

facts.

reasoning or well settled

Doubtless the introduction of sin into

in the inferior parts of earthly

by man, did produce a change

and

creation, substituting thorns

plants, disturbing the

thistles for fragrant flowers

in material,

and

fruitful

harmony even

and most probably much

more
as

in irrational nature.

And

therefore a state of blessedness which

fiill,

shall entirely counteract

the effects of the

may

well be described

embracing a change even

in irrational nature.

This would be equiva-

lent to declaring that the original perfection,

which characterised God's

it all

work, when he surveyed the immense whole and pronounced

" very good," shall be restored.

to

be
be

In other words, all the evil of sin shall

abundantly repaired.
this

poetic

mind may well be conceived

all

to

pour out
its

thought in language which represents

nature as wailing at

pre-

sent degradation, and anxiously and with bitter throes labouring in the

hope of a glorious birth and youthful immortality.

exulting strains, and the hoary deep

And

thus in the sub-

lime language of the prophets, the mountains and the forests burst forth in
lifls

up

his voice

on high, and surges

it

out the praises of God.*

is also

This

may

be the Apostle's general thought, as

the prophets',

when they

describe the peaceful, loving character of

figure

Messiah's reign. f
* See

But the nature of the

Isa. xllv. 23, Iv. 12. Ps.

and of the truth

places,

to

be

illus-

xcvi.

11, 12,

and other similar

t Ps.

Ixxii. 3, 6, 16, Isa. xl. 6-9, Iv. 12, 13. Ix. Ixv. lT-25.

138

COMMENTAKY ON THE

[Sect.

X.

19 For tho earnest expectation of the

diroKapaduKia tTj^ Kriaeojg rijv

trated forbids us to

make

all

the details of the imagery real.

;

We

must

not infer a radical change of material nature

we must not

expjact the

noxious beast or reptile to be transformed into the bland and gentle companion, or the discords of the present sublunary creation to
to tlie

become attuned

harmony of divine
its

love.

By

attempting to carry the figure to ex-

tremes we counteract

rightful illustrative element.

This has been done

is

by the

Ivabbies,

whose exhibitions of the renovation which

to mariv tho

Messiah's kingdom, are characterised by puerility and extravagance.

They

may
that,

be found

in

some of

the writers

above referred

to.

will

only add

allowing the very early Jews to have cherished the expectation that

be restored to its paradisaical state, this will not prove other sacred writer intended to convey the same imany that St. Paul or The most pression by the use of general language like that of the text.
the earth

was

to

that can properly

be inferred from

it

is

this,

that in the end Christ shall

completely counteract the ruinous

originally beautiful

effects of sin

which has degraded God's

right-

and harmonious creation, and establish universal

all

eousness, holiness, and happiness in

the wide domains of his glorified

kingdom.

Whether

this

kingdom

shall
is

embrace within

its

borders regen-

erated material and irrational nature,

a useless speculation, about which

men may

indulge their imaginations at the expense of sober and religious

thought, and which has been and may again become the fruitful source of unbounded and mischievous corporeal indulgence. See, for one illustration,
the extravagant traditional statements of Papias in Irenajus ad Hvov. Lib. v.

Cap. 33, pp. 454, 455, Edit. Grabe, Ox. 1702.

the

Another view of the word KTiaig, creature, is defended by some of most judicious commentators, and conveys most probably the Apostle's It may be used for mankind generally, the popular use of leading thought.
3.
all,

language allowing that to be affirmed of

proportion.

which

is

applicable to a large
thieves

Thus
is

in

John

x. 8, " all that ever

came before me are

and robbers,"
This
is

probably to

be understood with considerable

in

limitation.

undoubtedly the case

iii.2G,

John

xii.

19, "

Mc

icorld has

gone

after

him," and in John

might easily be added.

press

"^^comc to him." Multitudesof other instances That the word translated creature is used to ex-

mankind seems
is

certain from

Mark

xvi.

15 and Col.

i.

23, "preach the

Gospel to every creature

which

the Gospel, which was preached

word
is

to every creature

under heaven."
is

Olshausen's attempt to give these texts another

ever used in the

meaning

a failure.

lie denies that the

New

Testament to "signify
" creature
tion in
is

men

only.

In the former" of the texts just cited,

mankind only so far as it is regarded as the flower of the creageneral, as appeals from the use of cverj/ along with it ;" (the reason
an unfounded assertion
:)

given

is

" in the latter, creature is taken locally

Cn. VIII.

10.]

EPISTLE TO THE ROMANS.

rwv
Viwt'

139

d-rroKaXvipiv

rov deov

creature -waitctli for the manifcsta-

of the extent of earth, equal to

forced.

ivorld.''''

The

exposition

is

arbitrary and

How

could he speak of

man

as " the flower of a creation" whirh

he had before represented as "totality," comprehending "the spiritual and

material world ?" and where will he find any place in the Old or

New Tes-

tament where the word refers to "local extent of earth

an able interpreter.

These exposi-

tions afford a striking illustration of the influence of theory

In addition to the proof contained in the texts

is

on the mind of above

for

quoted that mankind in general

term,
I

a legitimate meaning of the original

may add

that the

Rabbles sometimes apply the Hebrew word

creation or ci'eature in the

same limited way

to,

to

mankind, particularly the

Heathen.
xvi. 15,

See the writers before referred

and also Lightfuot on Mark

who

gives several apposite quotations from the

this

Talmud and

other

Jewish authorities, and applies their meaning to

According
to this

passage in Romans.

view of the words, while the Apostle's language

and poetic personification of all

may

comprehend a

figurative

terrestrial creation

as longing for deliverance from present imperfection and degradation, yet

this earnest expectation will

be predicated
and with

chiefly of

mankind

in general,

anxiously desiring an amelioration of their condition, which was expected

in various degrees of excellence
trust,
diflferent

degrees of hope and

said " that

according to circumstances.
this

To
all

view several objections have been urged.

First,

it is

men

cannot be meant, since the regenerate as such, ver. 19, are ex-

is urged by Olshausen, who nevertheless most unlimited meaning, which of course comprehends all men. But I have already shown that such language often exThe presses what is common, though very far from being universal. regenerate, although a part of mankind in its totality, is no part of that whole creation with which they are contrasted; just as in 1 John v. 19,

pressly excepted." This objection

takes the phrase in

its

" we,"

meaning true

Christians, are set in opposition to " the ^uhole ivorld

lying in wickedness;" and in

Num.

xvi. 29, the rebel faction of

'^

Korah,
ques-

Dathan and Abiram

are contrasted with

all

meny

Secondly

it is

tioned whether St. Paul would have represented such a feeling and wish

on the part of Heathen

sidering

men

as a " longing after Christian glorification, con-

how much

the feeling

was

destitute of a

moral basis."

Such a
this in

"thought would have been expressed quite differently from the tone of
passage."

No
who

doubt the moral ground of the expressed desire was,

felt

multitudes

something of

it,

very weak.

see no

good reason,

however, for assuming that the Apostle's statement requires any other
supposition.
ditiun

Admitting

this

moral weakness, the desire for a better oon-

may

nevertheless have been exceedingly strong.

The thought

is

expressed in language prompted by the Apostle's

own views and

feelings,

140

C0MMENTAI:Y on the
For the
dTTEKSfxi^rai.
r7]ri
i)

[Sect. X.

20 tion of tho sons of God.

creature
iiot

T^ yip

iiaraio-

20

was made

subject to vanity,

ktcoic vTrtruyTj,

uv\ tKov-

willingly, but

by

rcu.son of

him
in

aa,

dkkd

did rbv VTroTu^aVTa,

who hath

subjected the mine

and therefore,
pressed.

In its application to the

Heathen,

it

must not be rigorously

vii.

Compare

the language occasionally in Chap.

is,

What

" Christian

glorification" projjorly
tion proves too

doubtless they did not know.

But the objec-

much.

For even
"
It

the true Christian's knowledge on this

point

is

also very imperfect.

doth not yet appear what we shall be,"

says the most honoured and spiritual of the Lord's " friends," (1 John iii. 2 ;) and so all but infinitely transcendent may be the future state of glorification, that between the Heathen's infrequent, uncertain and momentary
glimpse, and the Christian's present knowledge, true and well founded in the degree to which it extends, the difierence compared with the magnitude

of the future " revelation,"

tion applies to the

may be very inconsiderable. And if the objecmeaning now under review, much more does it to that
To attempt
to

maintained by the objectors, which represents inanimate creation as longing for this " Christian glorification."

remove

this difficulty

by
for

calling the Apostle's language a bold personification,

is trifling;

for

by

such a figure material nature cannot possibly be represented

*as lonfrin"

what

is j^roj^erhj

Christian glorification.

On any view

of the place,

" the revelation of the sous of

plication.
It is

God" must be understood

in a limited ap-

well

known

that the

kind, both before and since the

more thoughtful and serious portion of mancoming of Christ, have often been under the
by
the Apostle.

influence of feelings such as those here stated

The reader
and also
in

may

find illustrations of this in the writers before referred to

other interpreters.
20, 21.

"Vanity

:"

That

is,

frail,

unhappy, miserable condition.

in Ps. xxxlx. 5,

It is

applied either to
xxxviii. G, Sept.,

man

or to his present circumstances,

i.

and Eccles.

2, 14.

Here
that

Ileb.,
afilic-

it

denotes the transient

fall.

tive, perishing condition

introduced through the

"Not

willin"lv ."
it

This shows that the word

quite

" creature" relates principally to

man, as

was
in-

unnecessary gravely

to

assert

unconscious and

inanimate

creation did not willingly acquiesce in this state of things.

Dr. Ilodge

deed affirms that "this

is

not true of mankind.

It

cannot be said,

in its full

and proper
their

force, that

they were brought into their present state not by

own

act or 'willingly,' but

first

by the

act and

power of God."
is

In reply

remark, that the

of ^ose two statements

true,

and can therefore be

the Apostle.

said in its fullest sense;

and that the second

is

not

made by

The Professor seems

confound the voluntary breach of God's law with and therefore he represents the other the penal consequences that ensued
to
;

Ch. VIII.

20, 21.]

EPISTLE TO THE ROMANS.

t]

141
itself

21 en' iX-iSr ore koc avri]

Xeiag

Kriotg

hope: because the creature

also
sliall

21

eXevdepco^ijaerac dno rTjg 6ovrTjg (j)^opag eig Trjv

be delivered from the

of corruption
into

iXev-

bondage

the

view as an " exculpatory declaration not

in

keeping with the scriptural

mode
to

of speaking." But

this

other view dt)es not regard St. Paul as referring

man's transgression.

That was " willingly" committed.

unwillingly.

But the

subjec-

tion to vanity that followed, the expulsion

from Paradise and

not

all its train

of

evils,

came upon man

He was

compelled to submit to
is

them.
tle will

That the second of the above statements

appear from what follows.

made by
this the

the Apos-

"By

reason, (or, on account) of

him

Tvho hath subjected:"

Some

translate;

'by him;' and

commenta-

tor just quoted prefers.

The other meaning he allows

it

to

be " best suited

to the usual force of the preposition with the accusative."

is,

Undoubtedly

it

as in such construction

scarcely ever occurs in any other meaning.

it

Z?y,

he thinks "is to be preferred," because

is

"gives the better sense."

As

this

simply a matter of opinion or

taste, the superior excellence

of the meaning

affirmed should always, unless self-evident, be clearly proved.

Olshausen

regards this sense as worse than feeble.

originator of this subjection and not man,

"The
is

observation that

God

is

the

something too
but in

idle to

have any

place in this grand development."

in their general exposition
differ toto coelo.
;

Both these learned commentators agree

;

of the term creature

this point

they

To me

the translation " on account of," seems to

make

the better sense and therefore, and principally because supported by almost invariable usage, I prefer it to the other. This accords with the

older English versions.

" for
;"

Wiclif, Tyndale, Cranmer, and the Rheims, have

Geneva and King James', give the same meaning in the translation "by reason of." They all agree with, and perhaps followed, the Vulgate, propter. The agent who is said to have subjected is the devil, according to Locke, who refers to Gen. iii., Col. ii. 15, and Heb. ii. 14, 15. Others, among whom is James Capel, think Adam to have been meant,
the

and suppose an allusion to the

fall

and to

v.

12

et seq.

But the larger

;

proportion of respectable authorities apply the term to

God

and

this

is

probably the most natural exposition, and accords best with the context,

and also with

St. Paul's habit

of referring every thing to God.

The

sub-

jection took place

by God, of

course, inasmuch, as he induced the state of

fallen creature therein; a state

things implying

it,

and placed the sinning

too which the culprit would gladly have avoided, had this been within his

power.

The

subjection
it,

who
and

effected

in order to

was compulsory, but on account of the divine being promote his purpose by subjecting man to trial
faith.

suffering,

thereby leading him to repentance, submission and

The

sinful creature

must be a

suffering creature, and this

elicits

on account of the
evil.

honour of God, who by a suitable discipline

good from

142

COMMENTARY ON THE
depiav
TTJg

[Sect. X.

glorious liberty of the cliildrcn of

66^^ twv
()h)ain:v

t^kvcjv
(in 22

22 God.

For

wi-

ktiow that the wliole

rov
Traaa

deov.
7/

yap,

creation groaneth

and travaileth

in

Kriair

avarevdi^ec

Kal

23 pain together until now.

only
thci/,

And

not

but ourselves

also,

which

fiuvov 6i,

avvutdivn dxpi rov vvv. dkXd Koi avroi

Ov 23
rijv

" In hope
this

:"

Muny

interpreters

and

critics

of high reputation connect

subject^ placing the

piirase with the preceding

verb vTTETdyr], made

intermediate clause in a parenthesis and closely uniting the verse with the
next.

"On

will then

have the sense oi

that.

The meaning

thus elicited

is

undoubtedly good.

The unhappy

condition of the creature will be repre-

sented as, nevertheless, one of exalted hope of future deliverance and glory.

We

ought, however, whether this view be adopted or not, to reject the pait

renthesis; for the statements which

contains are too important and too

in-

timately allied to the leading train of thought, to be regarded as omissible

or even secondary
this verse
in
in value.

But

it is

better to complete the period with

and to begin a new one with the next, rendering

in

on

because, as

our translation and

those of

Tyndale, and Cranmer.

translates quia.

Rheims and Geneva, or for, as in Wiclif, The Vulgate adopts the same construction, and
will

Thus there

be a positive statement of future deliverits

ance and fruition of glory, while in the other case, the creature in

state

of subjection, will merely be represented as cherishing a rightful hope.

The former sense is the fuller of the two. Both agree well with vs. 24, 25. "The bondage of corruption," is the wretched state of slavery to sin, and subjection to misery, which is its unfiiiling attendant. Comp. 2 Pet. ii.

12, 10,

and Jude

10, Gal. vi. 8,

Eph.

iv.

22.

E/f expresses the condition

of glorious freedom from sin and suffering in which the children of

God

shall

be placed.
22, 23.

The verbs here employed

fitly

represent the painful distress

attendant on the efforts to be

tion to ultimate bliss,

made

in

order to rise from present degrada-

hiasmuch as

this bliss is the state of filiation into

which we are partially born again here by the

completely
in the great "regeneration

Spirit,

(John

iii.

G,)

and

when the Son of man

shall sit

upon
shall

the throne of his glory," (Matt. xix. 28,)

and " he that raised up Christ

also quicken our mortal bodies on account of his indwelling spirit," (liom.
viii.

11

;)

the figure chosen

whereby
which
is

to express those efforts is taken

from
Tiie

parturition, the anguish of

sustained in the hope that a child of

:

God

is

being born into the kingdom of heaven

Comp. John

xvi. 21

prepositions in composition express the general condition of the whole

mass.

The inward earnest longings of

in

true Christians after the fulness of

redemption

the glorified condition of perfect sonship, are

now

placed in

contradistinction to the painful efforts of

mankind

in general

before the

period of the Gospel revelation.

Ch. Vlir. 22-24.]

EriSTLE TO THE ROMANS.

143

d-Kapyiiv Tov TTvevnarog ^xovrec,

liave the first-fruits of the Spirit,

Kcn

ijfieig

avroi iv iavrolg arevdneKSexoixe-

even avc oiu-sclvcs

selves,

<,n-oan -witliin

ourto

dC,onev
vol,

vlodeaiav

waiting for the adoption,

rijv

d~oXvTpo)atv tov gm-

wit, the

redemption of our body.

:

24 fiarog

7]fiU)V.

T^ yap

iXmdc

For avc are saved by hope but hope 24

"And
words

not only." Here

we must supply from

the former verse the

ix.

" the

whole creation."
in the caste

A similar

ellipsis

occurs in

10

"

and not

only" was this so

of Sarah, "but" &c.

"The
the

first-fruits"

were

portions of the harvest which were cut the earliest, and were oifered to

God.

See Levit.

xxiii. 10,

and Deut. xxvi.

2.

a figure to denote the early converts of a place.

It is

Hence Rom.
Col.

word

is

used by

xvi. 5, 1 Cor. xvi. 15.

applied also to Christ as being "the

first

born from the dead," after

i.

whom
Here

they that belong to him are to be raised.

18, 1 Cor. xv. 23.

it

means

the gracious influences of the Spirit given to the early con-

verts as an earnest and pledge of his

afterwards dispensed.
authorities

"Even

most abundant communications

to

be

we

ourselves:"
here.

comparison of ancient

shows a vast variety of readings

But

this is of

very
is

little

consequence, as the alteration produced thereby in the meaning

considerable.
tion.

quite in-

They may be seen in Griesbach, or any good critical ediThe adoption :" In some degree Christians have already received this benefit. Comp. vs. 15, 16, and 1 John iii. 2. But here the word is employed in its fullest signification, comprehending those blessings which

"

are connected with the resurrection of the body, here called

tion."

its

" redemp-

This word, which

i.

is

sometimes

equivalent to " forgiveness of sins,"

(Eph.
it in 1

7, Col.
i.

i.

14,) is here used in its

most extensive meaning.

and
sanctification

So

also

is

Cor.

30,

"wisdom and
i.

justification

and redempexpresses

tion ;" also in

Eph.

14, " until the redeinption of the purchased possession ;"

It

and

in iv. 30,

"ye

are sealed unto the day of redemption.''''

therefore the final resurrection,

shall

when

the bodies of

them
See

that sleep in Christ

be

raised,

changed and made

All this

spiritual,

and consequently forever de1

livered from corruption and all the effects of sin.

Cor. xv. 42-44,

and Phil.

iii.

21.

is in

perfect

harmony with

the language of our

Lord

to the

Sadducees respecting the future condition of the just: "They

are the sons of

latter condition

God being
is

the sons of the resurrection

:"

Luke

inseparably associated with the former.

xx. 36, The The same word

"adoption" or

filiation

or sonship, expresses the incipient, present, and

imperfect relation to God, and also the

significancy.

same

relation in

its

most exalted

24, 25. "

For"

is illative

of what has just been said.

The imperfection
is

of our present condition requires the exercise of hope of a better one.

"

By hope :"
among

If this

be the correct

translation, then

hope

to

be regarded
in-

as one

other Christian properties tending to secure our salvation,

144:

COMMENTARY ON THE
is .seen, is

[Sect.

X.

tluit

not hope

for

what

iau)di]fiev

tATTtf de (ikeTCOlMevT)

man

seetli,

why

doth

lie

yet liope
that

ovK tarcv ilni^rig, ri Koi

/iAt'Tro/xtv,

o
;

2 J for?

But

if

sec not, then

we hope for do we witli

we

tXmi;n

yap Et

/SAtrrei
(5t-

oi)

25

patience

i/^Tri^ojiev,

Sl'

vno-

26 wait for i^

Likewise the Spirit

:

fiovTjg uTiticdexofit^a.
<5t-

'ilaavTO)g

26

also helpcth our infirmities

for

we

Koi rb -nvEvfia avvavrikajj^

know

not wliat

we

should pray for

fidverai ry dadi;vda ijnoju

to

asmuch as we are

led thereby to adhere

and persevere.

But probably the

dative Iknidi, expresses our condition.

in a state of salvation, in

The meaning
to

will then be,

we

are

which hope

is

be continually exercised.
the Gospel
lost.
;

Men
it is
ii.

are said to be saved,

when they have accepted

and hence
Sec Acts

that believers are called the saved and unbelievers the

Cor.

ii.

15, iv. 3.

"Seen:"
is

47,

This means in present possession as someIt is

is

thing external, and

equivalent to enjoyed.

as if the author had said,

'hope enjoyed

is

not properly hope.'

Tt

rendered in our translation

why

;"

expectation.
principle,

how is perhaps preferable. Hope produces patient and persevering The word as first employed in these verses comprises the

afterwards
is

it

denotes the object on wliich the principle

in the
is,

acts.

Faith also

sometimes used
:"

same way.
It
is

2G, 27. " Likewise

dition, in
pler,

That

according to some, in our Christian consim:

which

we

cherish a hope, the Spirit helpeth, &c.

however, to regard the word as expressing a comparison, thus

assist us

as

hope sustains, so also does the Spirit

is

during our earthly sojourn.

to the

There no reason give any other meaning verses than which has been used before 23. Ilelpeth," avvavriXafifidverar Paul
to

word
4-6,

Spirit in these
9, 11, 13-1(3,

that in

it

in vs.

"

St.

scarcely ever

employs

this preposition in

composition without conveying some additional meaning

to that of the simple verb.

Indeed

in

about 120 instances,

have only
it

found three cases which

may be
;

regarded as exceptions.

Here

may

have an intensive meaning

the latter case,
its

In connection will not be with " infirmities," as these do

or, it
It is

may

denote concurrent assistance.

not contribute, but, on the contrary, requii-e aid.

best to associate
it is

the assistance of the Spirit with that ascribed to hope; although

by

means

of,

and

in

union with

this principle, that the Spirit often acts.

One

illustration follows.

We are

ignorant both as respects the subjects and the

us.

manner of prayer
is,

and hence the Spirit intercedes for

to intercede.

The meaning

he enables us

In the

words of
facit.

St. Augustin, Spiritus

sanctus in nobis gemit, quia gemere nos

And

again

Gemere

dicit

Spiritum, quod nos gemere facial caritate.*

The

principle on which such

p. 132.
ill.

language

is

used has already been stated on ver. 15,

1.

This interIi.

In Josn. 211. Also,

EvanR. Cup.

Tract,

vl. Sect.

2,

Opora, Edit. Bened.,

coL. 605.

Tom.

Par.

Ant. 1700,

col.

Expos. Prop. ox. Epist, ad Itom. Ibid.


EPISTLE TO THE ROMANS.
Kado
6el
as

Ch. VIII. 25-2S.]

145
Spirit itself
for

yap
[.la

Ti Trpoaev^U)fi,e-&a

we ought

but

tlie

ovK oldajiev, aAA' avrb to

ttvevijjxojv

makcth

iutercession

us

with

vnepevrvyxdvet vrreQ

groanings which cannot be uttered.

'O de 27 GTEvayfiolc dXaXfiroig. ipevvdv rag Kapdlag olde, ri to

And

he that seai-cheth the hearts 27

is

knoweth what
Spirit, because

the

mind

of the

TOv TTVEv[J,aTog, oti kuto, debv ivTvy^dvet vnep dyio)v,

(ppovrjfia

he maketh interces-

sion for the saints according to the

will of .God.

28 OldanEV

de,

OTt

Tolg

dyaixCJat

And we know

that 28

cession

is

said to

be with unutterable or unuttered groanings; that

"
is

is,

with most earnest emotion, with feeling too deep for utterance.
searcheth the hearts:" This
a periphrasis for
is

He that
The
10.

God

as omniscient.
1

verb expresses thorough knowledge, and

thus used in
Spirit,

Cor.

ii.

" The mind of the Spirit" is the intention of the prompt and direct the Christian's prayer; or the
desire,
cation.

which leads him to

disposition, character,

and

which he implants
"Otc

in the Christian,

and which leads

to such suppli-

be rendered " because," and then the meaning will be that God knows and approves the Spirit's intention, inasmuch as it is in
will.

may

accordance with his

Or,

it

may be

translated

that,

and then the

thought will be,

to his will.

cording to
occurs.

God knoweth that the intention of the Spirit is according Kara deov, literally, according to God, is equivalent to acthe will of God. Comp. 1 John v. 14, where the full phrase
2 Cor.
xi.

In

17, KaTo,

Kvpcov
is,

is

employed

in a similar

way.

28.

The

proposition in this verse

;

that all things co-operate to the

advantage of God's loAnng children

and, in the following ones, for to do

this

good to such

is

his eternal purpose,

and
it

he intends to carry into

:

effect.
'

From the construction of the verse

to

has been argued as follows

It is

them

that love

God

that all things are to

work together

for

good

such
is

lovers of

God

are therefore the called according to his purpose.'

This

the inference, and to love

God

is

said to

be the condition of being

'

called.

Now

let

us reverse the position of the logical terms.

It is to

the called

according to God's purpose that aU things are to work together for good

such called are said to love God. The inference therefore is that to become the lovers of God we must have been those who were to be called.' The one course of argument is just as logical as the other and, as they prove contrary conclusions, they prove nothing. Most likely the theolotr;

ical

controversies which gave rise to the above specimens of logic, were unto the author

known

from whose statements they are thought

;

to

be derived.

He

describes a certain class of persons in two aspects

they love God, and

the former
is

they are the called according to his purpose.

Whether
;

the

ground of the
called, is a

latter,

or the latter of the former

whether they become

the called because they loved, or whether they love because they were the

mere matter of

speculation, of which St. Paul does not say one

10

14(5

COMMENTARY ON THE
things

[Sect.

X.

all

work together

for

good

rov debv

rcdvra

avvepyel elg

word.

Neither would expositors have thought of drawing an argument on

if their

the one side or the other,

minds had not been prepossessed by a

system,

llie

words describe true Christians. These cannot but love God

they cannot but be the called ones according to his purpose.

"

The

called

"

means those who have received the Gospel.

See note on

i.

C, p.

22.

What
states

is

the purpose referred to?

1

answer to which
on
this

shall

endeavour to

most important question; the give from a view of what the Scripture
Testament twelve times, of which

much
is

controverted subject.
in the

The noun
28,
ix.
i.

employed
11,

New

only four have any bearing on the topic to be considered, namely

Rom.

viii.

ll,Eph.

i.

iii.

11,

and 2 Tim.

i.

9.

Eph.

9 alone having the same bearing.

first,

The verb occurs three times, These places must be carefully

I

examined.

Omitting the

as that

is

the one to be illustrated,

begin with the

second; the meaning of which

is

almost self-evident.

"

The children being

the purpose of

not yet born, neither having done any good or

evil, that

God

according to election might stand," &c.

This relates to the divine

intention as

shown

in the choice

of Jacob, in preference to Esau, to become

the father of the favoured progeny with

whom God

would renew
In

his cove-

nant relation.

The

texts in Ephesians mutually illustrate each other.

i.

9,

God

is

said to "

have made known the mystery of his will

;" that is, his will here-

tofore concealed or but imperfectly revealed, as the

nifies:

word mystery
in

often sig;" that

is,

See the note on

xl.

25

"according to

his

good pleasure
himself"

his benevolent intention, "

which he hath purposed

The next

two verses may

have purposed.

assist us in

forming an idea of what

in

God
all

is

here said to

" That he

might gather together

o^-xrth,

one
in

things in Christ,
;

"both which are in

heaven and which are on

even

him

in

whom alfeo

we have obtained an
own
will."
It
is

inheritance, being (or having been) predestinated accord-

ing to the purpose of

him who worketh

is

all

things after the counsel of his

evident from these words, that God's purpose, or good not limited to man, but comprehends also
that " things

pleasure which he had purposed,

celestial beings.
in

An attempt

indeed has been

made

to

show
It
is

heaven and on earth" mean Jews and Gentiles.

is

But such an

interpreta-

tion

entirely unsupported,

and needs no

refutation.

the tuiion of

angels and

body with Christ. And this view is in harmony with several other places. Compare particularly Eph. iii. 15, Col. i. And true Christians, for they most 20, Ileb. xii. 22, and note John i. 51.

men

in

one

spiritual

certainly are intended

by " we," are represented

its

as a part of this great body,

and admitted to the enjoyment of

privileges.

These privileges, men-

tioned under the figure of an inheritance, are the benefits of Messiah's king-

Ch.

Vm.

28.]

EPISTLE TO THE KOMANS.

kXtj-

147
to

dya^ov, rolg Kara irpodtaiv

to

them that love God,

them who

dom, both
in

in this

world and

in

the next. This predestination

is

affirmed to be

accordance with the purpose of God,

in

who does every

thing as his

own

will

prompts,
infinite

other words, as he pleases, which, of course, must always imply

In the 4th

wisdom and benevolence.

and 5th verses of Ephesians,

antei'ior to the creation.

God's predestination and choice are represented as

This and other statements of the same kind are in accommodation to

imperfection.

human
But

We speak of God as foreseeing the

finite

fall,

planning a scheme of

redemption, choosing, predestinating, before the world or in eternity.

all this
is

language accommodated to our

conceptions.

With God
is

there can be neither past nor future plans or events; everything

equally

open before him as

now

taking place. Inasmuch as this

it is

is

the constant, never-

beginning, never-ending purpose of God,

represented to us as formed

before the creation, in eternity, ere the notation of time could be marked. Further, this predestination and choice have heavenly blessings in view.

No

candid

man

can read and reflect on what the

this.
It
is

New

Testament says on

this subject

without acknowledging

impossible to limit these

representations to a merely outward covenant relation, existing on earth

and temporary, as
spiritual,

members

of Christ's visible church.

It is

also internal,
;

heavenly, an adoption intended to be perfact and eternal

a pur-

pose, having in view our ultimate holiness

In

and consequent happiness.

presented
:

Eph.

iii.

11, the

same general idea

is

is

"According

to the

eternal purpose which he purposed in Christ Jesus our Lord."

ascertain

In order to

what

it is

that

said to accord with this purpose,

we must examine
This leads him to
I

the preceding context.

alludes to the trials he

In the

commencement of

the chapter the Apostle

was enduring

for the Gentiles.

introduce what he calls a " mystery of Christ."

This, as

have before

re-

marked,

is

something heretofore but

little

or not at

all

known, as he

immediately afterwards says.

He

explains his meaning to be, the union

of Gentiles with Jews in the church of Christ, and the equal admission of

both to the benefit of Messiah's kingdom

for Gentiles,
in
it is

1-8.

This blessing, intended

;

his province to develop

and show to the world

and

this,

order that the church might become the occasion, and even ineans, of

making known God's most extraordinary wisdom.

"According to the eternal purpose which he purposed
Lord."
epistles,
It

And

then he adds

in Christ

Jesus our

has been hence inferred, that God's " purpose" as stated

to unite

in St.Paul's

is,

Jews and Gentiles

it

in the

church of Christ.

Had

the

inference been limited to the statement, that this entered into or

made

a
It

part of the divine purpose,

constitutes the
I'^^ifpose is

would doubtless be
It
Is

true.

But

to say that

erroneous.
text,

the

same

thing as inferring an

important doctrine from one

when

others bear upon the doctrine, and

modify or amplify the view, which might seem to be the inference from

148
tla- ti'xt IukI it

COMMENTARY ON THE
stuod alone.
In

[Sect. X.

other words,
'lliis,

it

is

drawing a general conis

dusion from a particular preinise.

to which the

most unfortunately,
subjected.

a treatment

word of (Jod has often been

llie careful

In reference to his

works, philosophy scorns such a procedure, and regards those

as unworthy of confidence,

who

act thus
in

and conscientious inquirer both

all

natural science and revealed religion, will examine

the

known

facts that

bear upon the point to be elucidated, and will draw his inferences accordingly.

The
this

logical conclusion
in the

from

this

passage
is

is,

that the union of

Jews

and Gentiles and that

one church of Christ

is

the mystery here referred to,

union

"according to God's purpose."

But

have comprehended a vast deal more.

the Apostle had a vast deal

And
view

so doubtless
is

more

in

certain,

may And that and made evident

the

purpose

it

did.

from the context.

For

there he not only speaks of heavenly principalities

and powers deriving divine knowledge from God's church, but speaks of
*' the whole family" (or, every family, according to the more accurate rendering of the Greek and the best of the Greek fathers,) " in heaven and

earth as

named" of

Christ.

This corresponds with what was before said,

and confirms the view that God's purpose regards angels as well as men.

Hence

it is,

that the reconciliation of

men

to

God through

the

atonement
all

of Christ, and the association of angels with those so reconciled,

forming
is

one holy body

in blessed

union with God, and with Christ their head,

plainly declared to be a Christian doctrine, partly in the places already

noted, and further in Col.

i.

18, 20,

and Heb.

xii.

22, 23.
in

The connection
us,

in

which God's purpose

is

mentioned

2 Tim.

i.

9, is

very similar to that

in the

passage under consideration.

calling,

"God

hath saved

and called us with a holy

not according to our works, but ac-

cording to his
before the

own purpose and grace, which was given us in Christ Jesus world began." Here it is necessary to remark, that the word
not to be limited to the "grace," but relates also to the
of. It

"given"

is

" purpose" spoken

'

may
to

be applied to both nouns by a zeugma,* and

mean purpose with regard

^ovuiv
ai(i)vi(i)v, literally,

and grace

given.'

given " before the world began," or from eternity.

The grace is said to be The Greek is, -npo

and the
xii.

hefore eternal times, or, eternal times ago ;

construction corresponds exactly with that in 2 Cor.

2,7Tpo erojv dena-

TEOodpojv, ''fourteen years ago.^^

it

was God's purpose

to

bestow

this grace.

The Apostle's meaning is that even then Thus the language is the same as
transactions
;

that constantly

employed
heirs
i.

in legal

just as property

is

said to

be given to unborn
ancestor.

by

the testamentary
St.

disposition

made by an
is

Comp.

Gal.

15,

where

Paul

is

said to have been "sepaall

rated from his mother's

to the divine intention.

womb;"

where, beyond

doubt, the reference

God's purpose then embraces the whole

* See note on Hcb.

series of divine arrangements,

ix. 23, p. 131.

Ch. VIII. 28.]

EPISTLE TO THE EOMANS.

149

appliances and operations, connected with salvation by Christ.

purpose to redeem

fiillen

man by

the atonement of his

It was his Son and the agency

of his Spirit; and so redeemed, to unite them under Christ in one holy

body with
world into

the angels of heaven.

his church,

Consequently, they are called out of the

is

and supplied with whatever

glorj-.

necessary to their
all

ultimate and everlasting happiness in

God's purpose has in view

that this result requires, and also the result itself

really take place, however,
is

That

this result shall

not a necessary consequence of this divine

purpose.
pressed
is

The language of Scripture by which this whole subject is exWhen, in this connection, it speaks of God's not philosophical.
universally acknowledged that
it

will, it is

speaks in terms adapted to the

This
is

ordinary mind; and his will

able with regard to
all

may

fail of accomplishment.
1

undent-

such places as
loilleth, " all

Tim.

ii.

4,

where

it is

said that
is

God

" will have," literally,

men
is

to be saved."

And

there

no good

reason for supposing that the

same

not equally true of what the Scripture

calls his purpose and determination represented as formed before the foun-

dation of the world.

Will any one venture to prove that God's will be objected that the words purpose, determine, and therefore
that,

is less

absolute and certain than his purpose ?

Perhaps

it

may
fail

decree,

are stronger than

tvill ;

while the latter

may

in multi-

tudes of cases

of accomplishment, the former never can.

:

To
to

this I

would reply as follows

God.

The strength of the

contains no

objection

seems

depend

rather on our habits of thinking than on any real difference as respects

The word
whatever

decree

further idea

than determination or
philosophical or theois

piirjjose,

lo<ncal meaning.
will.

may have become technically its And God's ilitention or purpose

identical with his

Tlius

we

find that the

Apostle speaks of the will of

God

in

im-

mediate connection with what he says of his purpose.

purpose of

Compare, "
ix.

that the

God

according to election might stand" in

11, with,

"he hath
hath

mercy on

whom

he will and

whom

he will he hardeneth," and

"who

resisted his ivill," in vs. 18, 19.

In the

same way he speaks

also in his

Epistle to the Ephesians.

"According as God hath chosen

us, &c.,
will:''^

predestinated us &c, according to the good pleasure of his

"The

having

mystery of his
in

will,

according to his good pleasure which he hath piaposed

in-edestinatcd according to
iho.

himself:
all

Being

purpose of him who worki.

eth

things after the counsel of his

own

ivill :"

4-11.

In the

Greek

(36vXr]iJ.a
'^

and MXrifia arc both expressed by the same English word will, counseV' in Ephesians being in the original I3ov?.tJv and the same verb
;

deXo)

is

used

in the texts

before cited from

is

Romans and Timothy.

God's

intention or purpose
will.

or decree, then,

nothing more than his expressed

To

return

then to

the

text:

The

called according

to

his

purpose,
to

are true Christians

who have embraced

the Gospel

made known

them

150

COMMENTARY ON THE
Tolg ovaiv.

[Sect. X.

are the called according to hit pur-

"On ovq

npoiyvcj, 29
el-

29

jrosc.

For

whom

he did foreknow,
to be con-

Koi TTpooJpiae avniJ,up(ljovg rrjg

he also did predestinate

Kuvog rov vlov avrov, tig rd tlvai

formed to the image of his Son, that

avrbv npuTOTOKOV ev TToXXolg

in accordance with

God's eternal purpose to

effect, in

the

manner and way

purpose before
iii.

stated, their everlasting salvation.

29,

.'50.

These verses represent God's carrying out

far as

his

mentioned so
"

regards the "/anuVy on earth."

See Eph.

15.

The
word

particle " for"'denotes this connection.

Whom

ho did foreknow

:"

In the usual

meaning attached

to the

knowledge with the prefix fore, the word would express a

In this sense
frigid

trifling

truism.

God foreknows

everything, however unimportant.

Such a

view must of course be rejected, as unworthy of the writer.

give the meaning as follows,
'

Some
it

whom
It is

he before knew would accept

the commentator's idea, but

the Gospel.'

But

this

adds to the

text.
it

makes the next clause worse than a tautology, the Apostle gravely saying that those, whose moral character God furesaw would lead them to accept the Gospel, were by him predetermined to be conformed to Christ. The only way of removing the absurnot be the author's.
Besides,
dity of this statement
is

may

to say, that the predetermined conformity does

not comprehend moral character.

But

this is

mere begging
to

the point,

and cannot be admitted.

The meaning of predetermined,

\\ns foreknoioing.

is

by many maintained

be the idea of

Olshausen, after saying that in the latter word "the

property of the divine knowledge only," and in the former "tiiat of the will alone is marked," and that " both appear combined in the purpose,^'' allows
that " nevertheless there

seems

to

be no dlfierence here between, he did

someThis
is

foreknow, and, he did predestinate

Now

it

may

be admitted that irpoyivuiaKeiv,

'rTpoopi<^eiv, to

to

knoio before,

is

times employed in the sense of

determine before.

probably the case

in 1 Pet.

i.

20, " foreordained (7rpoeyv(j)a[iivov) before

the foundation of the world, but manifest in these last times."

This meaning
:

agrees best with the antithesis which the text manifest!}' requires

prein

determined but now made known.

this verse of

But

still

it

is

very improbable that

Romans
In

the

same meaning simply should be conveyed by

in this

both words.

every other instance which occurs

distinct signification.
It is

connection, each

verb has

its

own

not to be presumed that this

just quoted states that " in

constitutes an isolated exception.

The writer
to

the verse before us

it

is

only conformed

the

image &C. that forms the

advance

in the thought."

But

this is

own,

must therefore endeavour to give to in harmony with scriptural usage and with the

mere unsupported assertion. We the word some definite meaning of its

context.

Cn. VIII.

29, 30.]

EP I S TLE T
ovg 6e Trpoupioe, rov

T II E E

MANS

157

30

d6eX(j)dlg

ho might be the first-born among

rovq Koi eKaXeae

eae,

kol ovg ekuXidtKaioyaev

rovrovg

Koi

many brethren. Moreover, whom 30 he did predestinate, them he also

called
;

ovg 6e idiKaicooe, rovrovg Koi

and

whom

he

called,

them

The simple verb

io

Jcnoio often

conveys the idea of having the mind

kindly fixed on, regarding with unusual tenderness.

Thus
iii.

in

Ps.

i.

6.

"Tlie Lord knoxceth the

way
is

of the righteous;" in

Amos
1

2,

"You
" If

onlv

have

known of

all

the families of the earth ;" in

Cor.

viii. 3,

any

man
knoiv
2,

love God, the same

knoivn of him

;" Gal. iv. 9,

"Now,

after that

ye have known God, or

rather, are knoivn of

them

that labour

among you." And

and
1

thus

God ;" 1 Thess. v. 12, "To we may interpret Rom. xi,

in other

"God

hath not rejected his people

;

whom \iQ foreknew,^''

On
this

words

re-

garded with kindness

Pet.

i.

2,

"elect according to the foreknoivledye

of God," meaning his eternal kind regard.

ground the Scripture

uniformly places God's benevolent course of conduct towards his ancient

people the Hebrews, and also towards those

whom
to

he hath blessed with a

knowledge of his Gospel. and therefore

loved
I

This must be

known

every reader of the Bible,

In Deut.
vii. 8,

shall refer to

only one or two illustrations.

the reason stated for God's choosing the

Hebrews

is:

"because the Lord

"

youy

In Eph.

ii.

4,
;

we

find

God's "great love" given as the reason

:

of his life-giving favours

love him, because he

and therefore the beloved disciple says

loved us."
1

We

fii-st

John

iv.

19.

The most probable meaning

seems to be
this
:

therefore of the
old, that

'Whom

he before (of

word under consideration is, as shown by passages

before alleged, from eternity.) regarded with affection.'

Between

avfijiopipovg
ellipsis

and 7rpo6pioe we must understand yeveadai.

i.

We

have a similar

of elvai in

17.

The conformity

to the

image of

Christ which God's predetermination had in view, appears to be very general in its nature.
It

comprehends a conformity

in afflictions, (ver. 17, 1

(vi. 8, viii.

Pet.
17.)

iv. 1,) in holiness,

(Rom.

vi.

3-7,) and in future happiness

" First-born :"

Among

the

Hebrews

the

eldest son had peculiar

privileges.

He
1, 2.

took precedence over the other children, and had a double

portion of the patrimonial estate.

1

See Gen. xxv. 31-34, Deut.

Jirst-born therefore

xxi. 17,

and

Chron. v.
;

Some

writers, both ancient

and modern, add the

is

priest-

hood
the

but this

is

uncertain.

The word
it is

sometimes

equivalent to heir or lord, and thus

used here.

Jewish writers apply

carries'out his eter-

same term

to the Messiah.

30. This verse expresses the

manner

in

which

God

nal purpose, so far as regards his course of influence and operation towards

men.

Them whom

he had previously intended to be conformed to the

called."

likeness of Christ

"he

This expresses something more than a

mere

invitation to the blessings of the Gospel, namely, its acceptance.

See

152
ver. 28,

COMMENTARY ON THE
and note on
i.

[Sect. X.

G.

"Justified

:"

that

is,

adniitted to a state of accep-

tabloness with

liiinst'lf

as a necessary consequence of forgiveness.

on
is

iv.

G-8,

!>]>.

03, 04.

"Glorified

See note

:"

Locke's addition, "in his purpose,"

;

entirely without authority, and also unnecessary

inasmuch as the divine

purpose had been stated before.

Neither

is

there any propriety in attaching

it is

to the verb a present or a future sense.

Those with which

he

iiinnediately
is

connected are
foreregarded
;

in the

same

tense,

and evidently relate to what

;

past.

He

he predetermined

he called

justified

of course, the

All diHiculty vanishes, when we keep in next must mean, he glorified. mind two considerations. First, the glorification referred to comprehends
the {iresent benefits of the Gospel which Christians
ration of their condition already produced, the gifts

now

enjoy, the amelio-

and graces of the Spirit

already bestowed, and the reasonable expectation of future glory which the
believer anticipates.

Theodoret has

does not sutficiently draw out the thought

(them,) naming them sons,
Spirit,"

mind the same view, although he " Having justified, he glorified and giving to them the grace of the Holy
in
:

blessings of Christ's
as if he

Ubi sup. pp. 68, 69. Secondly, the future full enjoyment of the kingdom do as certainly belong to the true Christian,
in possession of them.

were already

So long

as he preserves the
benefits

real Christian character, the full fruition is his right.

The present
in

actually attained, and the certainty of the believer's claim to the future, are

expressed by a past tense, "he glorified."

This

is

accordance with the

language of prophecy, which speaks of prospective blessings as already existing

and being enjoyed. and made to

Indeed so far does St. Paul carry out this view,

that he represents Christians as not only quickened, but also raised with
Christ,
sit

with him

in

heaven.

See Eph.

ii.

5, 0.

The circum

stance of death, though regarded

life

by

short-sighted mortals as terminating

and enjoyment, seems to be overlooked by the inspired Apostles, and

Conip. they speak of everlasting glory and eternal life as already begun. John iii. 36. " He that believeth on the Son hath everlasting life ;" and
xvii. 22,

"the glory which thou gavest

me

have given them."

is

That the

word here employed might be used of present glory

evident from what

was

said
is

on

vs. 18,

19

and that

this is at least

a part of what the Apostle

means,

made

highly probable from the question in the next verse.

The reader
treats of

will bear in

mind

that, in the

whole of

this portion

which
his

God's benevolent purpose towards those who love him and are

called ones, and of the

method employed by him

;

to carry

it

into eOoit, the

Apostle speaks exclusively of Christians

they are whal they profess to be, that

and, on the presumption that

sincere believers.

is,

To suppose

that these blessings are affirmed of all professing Christians indiscriminate-

ly

hypocrites,

for instance, like

cjntrary alike to reason and Scripture.

Simon Magus would be preposterous, The difficulty cannot be evaded

idea to those present benefits of

by attempting

to limit the Apostle's

Ch. VTII. 80.]

EPISTLE TO THE EOMANS.

who
are connected -with
it

153

Christianity, of which all

relation partake;
tion,

by outward covenant

for the

statements are too strong to bear such a fimita-

which makes a frigid sense, quite unworthy of the whole context and
It is

of the plain object of the writer.

impossible to doubt that he comChrist's eternal

prehends the

full

magnitude of the glory of

1

kingdom.

the language of

Pet. v. 10,

is

particularly w^orthy of attention:

And "The

God

of

all

grace

who

hath called us to his eternal glory by Christ Jesus."

In 2 Thess.
ii.

Compare

alsoiii. 0.

13,

it is

said

"

God

hath from the be-

ginning chosen you to

salvation.''''

The

calling has in

view the everlasting

happiness of the called.

And

the calling and the predestinating and the

afore-regarding with affection, are too closely associated to be dissevered

in

a candid mind.

Olshausen says with truth: "It

is
it

to blessedness that

election in St. Paul's language refers."

Undoubtedly

does, comprehend-

ing also

all

those subordinate advantages obtained in the church on earth,

which tend to prepare men for the ultimate enjoyment of that blessedness. The expressions of Dr. Peile are accurate and true The " chosen, after the counsel of His will who is the unseen worker of the whole scheme of
:

mercy, (Eph.

i.

4, 11.) are called to be,

and

so, in the

use of

all

the appli-

ances and means which

He

hath given them for this purpose, are in the

way
itors

to be,

and by natural consequence, (which yet they have the power

in its

always to intercept
of
salvation.''^
is
it

progress and defeat,) should be eventually, inheri.

On Heb.

14.
is

Neither

satisfoctory to say that the Apostle

not speaking of
individ-

individuals but communities.

uals, his

As
this

all

communities are made up of

statements must regard them as such, otherwise he would be

in the abstract,

speaking

and

would give very poor consolation

to the

suffering individuals, sustaining persecutions for Christ's sake,

whom

he ad-

dresses.

The

true view

is,

that real Christian character is

those to

whom

the statemei>ts apply.

And

the

presumed of all same remark holds good

which
If

of

all

such places as affirm the eternal salvation of Christ's members,

in reference to the principle

whether they are described as believers,

unites

them

to their Lord, or,

by a
is

figure, are called

lambs or sheep.

God's purpose be equivalent to

absolute certainty of the result

his will, then, as

not to

was before remarked, the be assumed. Whether, in the case

effect,

of each individual

it

shall

be carried into

may depend upon

the use

made

of the opportunities and means of grace afforded him in Christ's

church.

And

in

accordance with this view

is

the exhortation, "give

dili-

gence to niake your calling and election sure

In

:"

2 Pet.
if

i.

10.

view of the above statement

it

may be

asked,

the discourse relates

exclusively to Christians,
others.
I

what does the Apostle here teach respecting Not that he means that there is no divine answer, nothing.
it

purpose respecting them, but he passes

over, simply because

it.

it

does not

comport with the scope of

his subject to

mention

There

is

scarcely an

154

CO M M KN

AKY

O N TH E

[Sect. X.

justified,

he also justified; and them ho also

whom

he

ido^aae.

Tt ovv ^povfiev npbg SI

glorified,

ravra
Ku^'

d
;

6 dib(;

v7Tf:p i]\iiljv,

rig

31

What
things

shall Ave then say to these

?

Tjfiijv

"Oaye rov Idiovviov 32

If

God
?

be for us,

who can
him up
with

32 ie against us
his

He

that spared not

ovK iipeiaaro, dkX' vnep rjfuov TrdvTCJV irapeduiKev avrov, Trwf

ov;^t

own

Son, hut delivered

Koi

ovv avTU) rd rravra

',

for us all,

how
lay

shall ho not

I'lfuv xo-pt'<^^~0'i'

I''?
;

t:yKa/JoEt 33
i^eof 6 6i-

him
33

also freely give us all things ?

shall

Kara tKXtKruiV deov

Who

anything to the
?

charge of God's elect

It

is

God

errour of interpretation

more mischievous than

that which

makes a sacred
his field

writer's language determine points

which do not come within

of

view.

The Apostle's discourse

all others, if

relates to Christians.
all,
iii.

God's purpose with

In

regard to

learned at

must be learned elsewhere.

11, the resurrection of those

Luke
are

XX. 35, 30, 1 Cor. xv.,

Christ's
is

and Phil.

who
is

the

subject.

Whatever

relates

to

the

resurrection of the

wicked must be sought

plied,

in other parts

of the Bible.

This principle

ap-

without the least hesitation, to compositions in general.

Thus, for

instance, in our collect for

Good Friday, we pray

as follows

" Graciously

behold this thy family, for which our Lord Jesus Christ was contented to
be betrayed, and given up Into the hands of wicked men, and to suffer

death upon the cross."

Christian church.

The prayer, no doubt, comprehends the whole But who would hence infer that it was intended to limit to this community the benefits of Christ's death 1 The interpreter who would ascertain the exact sense of Scripture must be careful not to append
to the text
it

what

it

does not contain, nor to draw conclusions from

it

which

does not sanction.

31, 32. This appeal
is

founded on what had just been

said.

The com-

prehensive expression "for us all" recognises the universality of the divine

Intention,

and the union of Gentiles and Jews

the language of St. Peter in Acts
xi.

in

the church of Christ.

Compare

17.

33-37.

From

the time of St. Augustln to the present,

some of the most

in

profound and judicious expositors have preferred the interrogative punctuation.

It

Imparts a vividness and boldness to the thought, quite

character

with the Apostle's intensity of feeling and elevation of mind.

that
tiful

No wonder

Erasmus, embued with

all

that classical antiquity contains of the beauin the

and sublime, should indulge his feeling

!

appropriate words, quid

usquam Cicero dixit grandiloquentlus The objection of Tholuck and Stuart The latter author to the number of the questions Is not of much weight. enumerates 17, but they may easily be reduced to 8, as the clauses and words in vs. 34, 35, are mere amplifications of that which introduces them, and, except this and the last in each verse, might be pointed with commas.

On. VIII. 31-35.]

EPISTLE TO THE R'JMANS.

;

155

34 Kaiu>v

Tig b KaraKptvc^v

Xpia-

that justifieth.

Who
It
is

is

he that 34
that

rog 6 d7T(r&avo)v, naXXov 6e koL iyEp^Eig, og teal eariv iv de^ia

condcmneth
died,

Christ
is

yea rather, that

is

risen again,

Tov ^eov, 6g
35 VTTep
r'ji^iQjv
;

and

TTJg

koI evrvyxavet Tig I'jiiag ;^;&)pfCTi dydnTjg tov Xpiorov

who
God,

even at the right hand of

also

who

maketh

intercession

for us.

Who shall

separate us from 35

His objection from the want of answers

question contains the answer in
itself.

is

met

l)y the

remark, that each

"Elect."

This word simply expresses two particulars; namely, that

all

those so called have been chosen to

the blessings of Christ's

kingdom

in

accordance with God's purpose before explained, and that they are choice
ones and beloved by God.
In the Septuagint the

word
28
;

is

used of Joshua,

the chosen and choice servant of

Moses

Num.

xi.

of Moses the chosen

one of God

Ps. cv. 23
:

of David, chosen and exalted

;

by God
It is

to

be the

head of his people

Ps. Ixxxviii. 20

of the Messiah, represented under

:

the figure of a chosen foundation-stone

in the singular

Isa. xxviii. 16.

used also both

and plural of the Hebrew people, as God's peculiar and

See
Isa. xlii. 1,

chosen nation.
the Messiah,
is

which, although referring undoubtedly to

interpreted
;

by

the Septuagint translators of Israel, and xlv.

1

4, for the singular

and, for the plural,

Chron. xvi. 13, Ps. Ixxxviii.

4,

(3,) civ. (cT.) 6, 43, cv. (cvi.) 5.

These expressions correspond with

the

language of Moses
fiithers to

" Because he loved thy fathers,

had a delight

in thy
iv.

love them, therefore he chose their seed after them."

In the

Deut.

37, X. 15.

New Testament,
And

it

denotes Christians regarded as chosen

and beloved by God.

that portion of the

thus, in xi. 7, the abstract " election" denotes

Jews who, by divine grace, had embraced the Gospel. In every case a conformity in heart and life to its requisitions, is presumed, and so the word elect was employed by those very early Christian
writers,

who

are

known

as the Apostolical fathers.

in

of Hermas, " his elect" occurs

"

Thus, in the Shepherd connection with " his church ;" also,

You can

relate these things to the elect of

if

God

the

Lord hath sworn

;

respecting his elect, that

any one

sin

he shall not have that salvation

elect of

go and relate
the

his

mighty deeds to the

God."*

In the account of

martyrdom of Poly carp contained in the epistle of the church of Smyrna and preserved by Eusebius, " the elect" and " the unbelievers" are set in
opposition,

and

" this

most admirable person," Polycarp, mentioned

'has

as one

of the former.f
after

And Clement
God

in his epistle to the Corinthians, chap. 29,

saying that

made

us a portion of his

own
iv.

election,' illus-

trates his

meaning by
chap.
ili.

referring to Deut. xxxii. 8, 9,

and

34,

where the

* Vision

I.

vis. II.

1. ii.

vis.

IV.

ii.

Pat. Apost. Edit. Cotcl. Aat. 1700, vol.

1.

pp. 76, 77, 88,

t Eus. Eccles. Hist. Lib. iv. cap. xv. p. 134. Edit. Paris. 165D.

13G
the love of Christ?
tioii,

COMMKNTAKY ON
Shall tribula-

T
7}

II p:

[Sect.

X.

dXlfig
/iof
;

aTEVoxo)pta
;

7}

diory;

or distress, or persecution, or

7/

Af/iio?
;

7/

yr^/zvoTT/f
;

7/

famine, or nakedness, or peril, or

Kivivvog

7/
'

ndxaipa
ti^jV

Ka^ug 36
ijutpav
(70a-

36 sword?
sake

'

As

it is

written, For thy

lonj,';

yeypanrai
varodfitida

5ti tVEKev aov i?auXtjv

we

are killed all the day

we

are accounted as sheep for the

iXoyiadrj^itv ojg TTputiara

The confident and trichoice of the Hebrews as a. people is the subject. umphant challenge of St. Paul, is strikingly similar to that which Isaiah Indeed the Septuagint has puts into the mouth of the Messiah, in 1. 8, 9. the very words, 6 diKUMoag and 6 KQivonevog. Either the Apostle quoted the prophet; or, more probably, the same excellent feeling in both
prompted the same natural expressions of " The Love of Christ :" Some ancient
faith

and joyous confidence.

authorities read 0/ God, but the

common
be
the,

reading

is

much

better supported.

The general meaning would

same

in either case, as Scripture often predicates indifTcrently the

same thing of God and of

granted that the
exposition, as
affliction
it

Christ's love to us, not ours to him, as

The love spoken of is undoubtedly some have supposed. It must be words immediately following do seem to support the latter
Christ.
is

difficult

to conceive

how

the Apostle could represent

and persecution as at all likely to sever Christ's affection from his chosen ones, while they would rather tend to unite the beloved parties the more closely. Still there are weighty considerations which decide in
favour of the other meaning.

The
it

phrase, or

its

synonyme,

" love of

God,"
in

most generally
language

in the epistles

means,

love exercised (awards vs.

v. 5. 8, viii.

So
39.

the

other three places in which

in ver. 37, "

occurs in this Epistle,

The

through him that loved us," coincides with

this view,

which

is

also in

harmony with

the exposition before given of " foreknow"

'

in ver. 29,

Besides, the phrase,

is

to separate us

from the love that we

feel

for another,'
afflictions

without any sanction either of analogy or propriety.

The

and persecutions spoken of could only tend to sever Christ's love

to his people

by inducing them

first

to relax their attachment

and obedi-

ence to him, thus exercising a reflex influence.

But the Apostle declares that over

through the might of the divine love.
of
life,

all

these evils the Christian triumphs

This love so orders

all

the events

even the most distressing, that they subserve the best interests of

the true believer.

It
is

"More

than conquer," that

equivalent to 'triumph.'

"Through

is,

'

conquer exceedingly.'
Several

him

that loved us:"

manuscripts, versions and fathers read in the accusative, on account of

but the genitive reading through has the greatest weight of external

testi-

mony.

It is

Christ as

harmony with the context, as it refers to God or the source of that power which makes the Christian victorious.
also

more

in

What

follows, taken in connection with the previous context, has been

Ch, VIII. 86-39.]

EPISTLE TO THE ROMANS.

slaughter.

157

31

yTig.

'AXX' ev rovroig Traaiv

VTxepviKiifiev 6ta

rov dya-nfjoavyap,

wo

arc

Nay, in all these things 37 more than conquerors,

that loved us.

38 rog

yfiag.

Tit:-ireLOiiai

on

through

liira

For

38

ov-e i&dvarog ovre

^urj,

ovre

am
nor
ties,

persuaded, that neither death,

life,

dyyeXot ovre dpxai, ovre eveOTCora ovre fieXXovra, ovre 6v-

nor angels, nor principali-

nor powers, nor things present,

39

vdfiecg,

ovre

vi/jw^ua

ovre

l3d-&og,

ovre Tig Krtoig erepa dvvijaerat

7]fidg

nor things to come, nor height, 39 nor depth, nor any other creature,
shall be able to separate us

;v:wpt(Tai

dnb

r7]g

dy airing

from the

Tov deov

rrjg

ev Xpiori^ 'Irjaov

love of God,

which

is

in Christ

TW

Kvpio) rjiuiv.

Jesus our Lord.

thought to sustain a doctrine

much

cherished

by many

excellent Christians,
as
it

namely, that of the perseverance of the

saints, or,

has been also

named, the

indefectibility of grace in the elect.

But the reader whose mind

not laying

has been borne along with that of the writer in his sublime elevation of
Christian trust, will readily perceive that he
is

down

a doctrine,

but expressing a persuasion, a deep feeling of the utter impossibility of any

him whom his The language in Phil. 6, where he expresses his persuasion, (for the Greek word is the same in both places,) in reference to his dearly beloved converts who had shown their filial regard for him, is of the same
created thing being able to separate the devoted one from
soul loveth.
i.

character,

and might be adduced

to illustrate

what

is

here meant.

The

Apostle expresses

his strong confidence, that true Christians shall forever

enjoy the blessings which the love of Christ had procured.

that

He

declares

no

trials,

however great and

various, shall destroy their connection

with their Saviour, and then expresses in animated language his persuasion
that

no external power of any kind

will

shall

be able

to

produce
in

this cftect.
x. 28, 29,

The reader

do well to compare the declarations

his sheep.

John

which our Lord makes of

23,) which

gathered from other passages.

xliii.
is

With

Who
ver.

and what they are must be

here accommodated.

3G compare Ps. xliv. 22, (Sept. The expressions which follow are

to be understood generally of all

powers which

may

be supposed

to con-

Koppe very judiciously remarks, that it is the whole idea in the Apostle's mind which is to be attended to, and that we are not to inquire how every individual being here specified, angels for To instance, can be regarded as opposing the Christian's faith and virtue.
tend with the Christian.
illustrate the observation,

he refers to

Cor.

iii.

22, and Gal,

i,

8.

It is

plain that, in the last instance, " though an angel

from heaven preach any

other Gospel unto you than that ye have received, let him be accursed,"
the author puts the

most extreme hypothetical

In

case, in order to present in

the strongest possible terms the absolute incompatibility of any opposing

system with the truth of the Gospel,

Romans

the

word "angels" im-

158

COMMENTARY ON THE
20.

[Sitor.

XI,

plies the idea of beings possessed of extraordinary strength.

ciii.

Comp. Ps.

Many

conitnentators,

who have

either overlooked or disregarded

evil angels.

this eonsideratiun,

expound the words of

Height and depth

have been thought to refer to heaven and earth,

greatest prosperity or adversity.

or, figuratively, to the

SECTION

XI.

Chaps. IX. X. XI.

UNBELIEVING JEWS ARE REJECTED AND BELIEVING GENTILES ADMITTED IN THEIR PLACE. YET THE REJECTION OF THE JEWISH NATION IS NOT ABSOLUTELY FINAL AND IRREVOCABLE. ON THEIR REPENTANCE AND FAITH THEY SHALL BE RESTORED.
It is the

opinion of several expesitors, that the three chapters which imme-

diately follow
discussion.

have no necessary or direct connection with the preceding

subject of

Koppe speaks of the

:

them as

entirely new, and alto-

gether distinct from the former

plane novum, nee ulla ratione

cum

supe-

riorum capitum sententiis cohosrens.

But

this is certainly a mistake.

The

Apostle might undoubtedly have brought his argument to a close with the
eighth chapter, the termination of which would form a noble peroration, in
all

respects worthy of the

mind and
all his

heart of the writer.

But the inspired

man

has not yet developed

thoughts, not yet poured forth his deepest

feelings,

not yet advanced to the sublimest climax of his divine aspirations,

belief.

hopes and

He
and

has reasons to give for the rejection of impenitent

I>Iessiah

Jews from

the

kingdom of the
;

and the admission therein of beto his readers, he again explains

faith

lieving Gentiles

in presenting

them

and enforces the great doctrines of justification by

leading topics already proved and illustrated.
It

and of the compre-

hensiveness of God's plan of mercy through the Gospel, which form the

may
by

be, as Olshausen remarks, that the

triumphant language just

his

uttered

the Apostle "

awakens powerfully

feelings

for his o\ni

nation," and leads

ter.

him

to express

them

in the

commencement of this
The former

chap-

But, independently of this connection, other considerations might very

characin

naturally have produced such an outburst of affection.

ter of Saul of

Tarsus had, no doubt, prepared the leading Jews to expect

him
less

the determined advocate of Judaism, and the persevering and relent-

opponent of Christianity,

His extraordinary conversion was an

Admiration and respect
for his

unexpected death-blow to their hopes.

talents and character

were changed

into the

most indignant

hatred.

They

calumniated him as an enemy to their nation, and a traitor to his country's

usages and religion.

Among

the converted Jews, too, there were multi-

Cn. IX.

1-8.]

EPISTLE TO THE ROMANS.

Xe-ycj

159
lie

IX.

'KXi]dnav
ov
xpei'dofiai,
[IOC TTJg

ev XpiorCi

'

say the truth in Christ, I

IX.

ovi-iiiaprvpovOTjg
j^iov

not,

my

conscience also bearing

me
2
3

ovveidrjoecog

ev ttvevkori

witness in the Holy Ghost, that

I

na-i

dyicp,

on

Xvnr]

jj,oi

have great heaviness and contin-

lieydXri

kol ddidXeiTTTog dSvvr]

fiov.

ual sorrow in

my heart.

For I could

ry Kapdia

Rvx6[m7]v

ydp

wish that myself were accursed

tudes

who

pertinaciously adhered to the ritual law.

Consequently they
its

could not reconcile with their prejudices the Apostle's views of

inefficiency as a

utter
re-

means of securing God's favour

distrust.

and therefore they

garded him with suspicion and

he was about to

Moreover, the statements which

make

respecting the rejection of the

Jews and the

accept-

ance of the Gentiles could not but be distasteful to national vanity, and in
part unpleasant even to the converted portion of the people.

The Apostle

therefore introduces these topics with the strongest expressions of attach-

ment
with

to his Israelitish brethren.

The good sense and

tact

and acquaintance

human

nature which seem never to forsake him, would of themselves

;

Jiave suggested expressions of fraternal kindness

but, even in the absence

of these, such an exordium would be the natural ebullition of that inexhaustible spring of love, which welled out from the depth of his heart.

Chap.

ix.

1-3. 'Ev XptarOj-

Some regard

this as

a formula of swearing,
is

and
it is

translate,

'by

Christ.'

But, although the preposition

thus employed,

usually connected with the verb.

as a true Christian, one united to
V.

ble

The common meaning is preferaComp. John xv. 4, xvii. 23, Christ.

is,

2 Cor,

17, xii.

19.

Thus

it

corresponds with the last phrase of the

verse, "in" or through

"the Holy Ghost:" that

with him and under his influence.

the force of ovv.

"Also"

speaking in harmony

is

probably intended to express

preposition denotes the

The Apostle by employing the

concurrent attestation of his conscience and of the Spirit

who

guides him.
its

He
"

generally intends the preposition in composition to have

proper

meaning.
I

See on
:"

viii.

2G, p. 144. the Gentiles,

could wish

The Apostle of

whose heart was equally

devoted to the Jews, thus introduces the avowal of his deep affection for
his nation
;

an affection which has none greater in the history of man, ex-

cept the not to be

known

love of Christ, (Eph.

iii.

19,) nor equal, unless

it

be that of the beloved disciple, which prompted the words, " we ought to lay down our lives for the brethren," (1 John iii. 16,) or of the Hebrew deliverer, who expressed his devotion for his misguided and sinful people
in the language, " Blot

me,

pray thee, out of thy book which thou hast

still

written:" Ex. xxxii. 32.

But
as

he does not here utter a prayer for his

own everlasting destruction,

De Sact.rd. Lib. iv. cap. Tom. I. Col. 270, 271.
6, p.

Chry sostom and others have supposed,*

The

1S6, Edit. Joan. Iluglies, Cantab. 1710,

and Suicer under dvu'&efj.a,

I. 2,

160
from Christ
for

COMMENTARY ON THE
my
brctlircn,

[8mt.

XL

my
:

kinsmen according
4

to

the

flesh

avrbg iyoi dvd^ena dvai dirb rov Xpiarov vrrtQ tg5i' (JeA(/)wv
fiov,

wlio are Israelites; to

whom

per-

tCjv ovyyevCJv fiov Kara adpKa oiTive^ elaiv 'lapaTjXlrai,

word docs not express a

of the optative.

positive wish.

The imperfect
'I

is

used in the sense

if it

Thohick quotes from Photius,

could be willing,

were proper,

if it

were allowable,
Acts xxv. 22,

if

the choice were permitted me.'

'

The

same tense
sent,' &ZC.,

is

employed
in

in Gal. iv. 20,

'

could desire, TJ&ekov, to be pret/^ouP.o/xTyv.

and

could wish,'

" Accursed," drddefxa' for the older form dvd^Tjfia.

In the
1

New

Testa-

ment
Gal.

it

denotes a person devoted to destruction.

See

Cor.

xii. 3,

xvi. 22,

i.

8, 9.

In order to soften the apparent harshness of the idea,

some

have supposed a reference to the ruin of impenitent Jews by the overthrow

and destruction of their temple and

city,

brought on by the righteous judg-

ment of Christ, whom they had

obstinately rejected.

Thus

the Apostle

is

thought to express his willingness, like Moses, to share with

brethren the general excision of the nation.
is to

his sinfid

According to
13, 14:
is

this

view dWo

be understood

in the sense

of vtto and translated by, as both preposiin

tions

seem

to be used in the

same sense
vno.

James

i.

"tempted iy

God,'^ drro' " b?/ his

own

lust,"

This, however,
is

a very

uncommon

meaning of
spoken
of.

dTTo

and the excision of the Jews

never elsewhere thus

Others again, influenced by the same desire to modify, have

as Tholuck very justly remarks, this

endeavoured to identify the meaning with excision from Christ's church

but without success,
for,

comprehends
Christ
is
is,

excision also from Christ himself

parallel with Gal. v. 4,
'

To become anathema from

Conip.

ye have become removed from

Christ,' that
vii. 2, 0,

your connection with him has been severed.

the

Rom.
It

where
to

same verb

is

followed by the same preposition.

seems necessary

allow that the warmth of the Apostle's feelings led him to employ hyperbolical

language which must not be too strictly analysed.

is

His general
evil,

meaning

plain

he

is

willing to sustain

any conceivable

which he

can rightly undergo, for the benefit of his beloved nation.

could properly induce a Christian to desire his

No

motive

own

everlasting severance

from be
in

Christ.

That would be to desire not only misery but sin. It would a very marked sense of the phrase, to desire " evil that good may
a detestable principle, which the Apostle has already stamped with

come

;"

the seal of his reprobation.

4, 5.

The Apostle here enumerates some of the

privileges of his nation.

He

purposely selects the term Israelite as being a more honourable appella-

tion than

token of his prevailing with God.

47,

any other that could be employed, having been given to Jacob in Sec Gen. xxxii. 28, and compare John i.
xi.

2 Cor.

22, Phil.

iii.

5.

" Adoption:" acquired sonship, implying fa-

Ch.IX.4.]

epistle to THE EOMANS.

1)

161

ijv

7]

viodeaia Koi
7)

do^a Koi at
1)

6iad7JKac Koi

vo}io-&eoia Kol

taineth the adoption, and the glory, and the covenants, and the giving

vour, and affectionate union.

born."

"Glory"

See Ex.

iv.

22, " Israel

is

my

son,

my

first-

may

express the genei*al dignity to which

;

God had
it

elevated his ancient people

or, if

some

particular be intended,

may be

that of the visible divine appearance expressed

by

the phrase " the glory

of the Lord appeared."

1

Sam.

iv.

22.

See Ex.
elsewhere.

xvi. 10, xl. 34, Levit. ix. 23,

and comp.

"

The covenants
is

:"

excellence, as
refer to the

it

often

The plural may be used to denote See Heb. ix. 23 and note. Or it may
this,

two

tables deposited in the ark, which are called "the covenant"

in 1

Kings

viii.

21.

Tholuck objects to
"

that thus understood, the

covenants are comprehended within the giving of the law which immediately follows.

But the moral law

is

engraven by the finger of

it

God on
very

the

two tables of stone"

it

so important, that

would be quite natural to

Still it is

bring

prominently before the reader by a special notice.

probable that the plural has reference to the repeated covenants, or the

renewal of the same covenant, made by

descendants.

God

with the patriarchs and their

Comp. Ecclus. xliv. 11,2 Mace. viii. 15, Eph. ii. 12, in which places the word is in the plural. "The giving of the law" implies, of

course, the extraordinary

event.

"The

and divine attestations which accompanied that

service" or worship recals to Jewish readers the former

splendour and magnificence of their sacred tabernacle and temple services.

Comp. Heb.

ix.

1-6.

" The promises"

reminds them of their connection

with the bountiful author of their religious blessings.

The Apostle sums

up the catalogue of these by mentioning their venerable ancestors, the patriarchs, from whom sprang the Messiah himself in his human nature.

The

article limits the bearing of the expression,

'

and the phrase ro Kara

is

equivalent to

simply as respects.'

If the reader wishes to

examine thoroughly the various views which

have been given of the

Arian, and other expositors, he must consult the

by Eationalistic, Socinian, more extended commentThe received reading is no doubt correct. The substitution of d)i^ 6 aries. for 6 u)V has no better foundation than the conjecture of certain critics, who
latter half of this verse

desired thereby to

weaken the evidence of

'

Christ's divinity.

It

may

be

said in support of this conjecture, that the substituted reading harmonizes

well with the context

whose

is

God

blessed forever.'

If the external

evidence were favourable to the reading which conveys this thought, this
reading might certainly be explained in consistency with the context.
it

But

would be necessary

to limit its natural full force, otherwise the author

would contradict what he had before

is

said in

iii.

29, 30, namely, that

God

God

of the Gentiles as well as of the Jews.

for

Although a limitation might

be pleaded

by such

places as Eph.

ii.

12,

where the Gentiles are repre-

11

162
of the law, unci
6
tJie
;

COMMENTARY ON THE
scnicc of
(iud,

Sbct.

XL
5

kuTpda

Koi al inayyekiai, <Lv

Koi f$ (Lv 6 Xpiardg
tTTi -rravriov

and the
I'utheis,

proiuist-s

whose nre the

oi TTurtptr,

and of whom, as eoncerniny;

ru Kara aupKa, o u)V

sented as "without
St. Paul, in his zeal

God

in

the world;" yet

it

is

not to he supposed that

tu amplify the benefits of his nation,

would make a

statement at variance with what he had before said in this same Epistle,

and also with what was

reasoning on the point
is

essential

to

his general

argument.
is

But any

unnecessary, as the reading

without support.

To

destroy or lessen the evidence for Christ's divinity, resort has been
dillerent punctuation

had to a

from that commonly received.

will

Some
:

place

a colon after odpKa, and others after navruv.

construction, the
is

According to the former

'God, who

words that follow

!'

be simply a doxology

over

all,

be

blessed for ever

And

so also, according to the latter

'God be
will

blessed forever!'

Only

in this case, the

words,

"who

is

overall,''
;

be predicated of Christ, and express his general supremacy

\\

hich,

of course, will be modified agreeably to the respective views of the critics

who adopt
It is

it.

unquestionable that ascriptions of glory to

See, for examples,
i,

God do
2 Cor.

occur several
xi.

times
5,

in the epistles.
iii.

Kom.

i.

25,

31, Gal.

i.

Eph.

20, 21, 1 Tim.

17

to

which

may be
See
1

added, Clement's epistle

to the Corinthians, chap. 32, 38, 43, 45, 58, 60. also occur referring directly to Christ.

And
Pet.

such ascriptions do

iv. 11,

Pet.

iii.

18,

Rev.

V.

12-14; also Clement's

or to Christ.
it

epistle, chap. 20, 50.

General usage there-

fore does not determine

whether the doxology under consideration relates

to

God

The strength of the expression "over

this

all," is
is

no

objection to applying
self excepted

to Christ, for of course the universal father

him-

from

category, and
In Tit.
i.

expressions equally strong are

3,

elsewhere employed of Christ.

he

is

called " God our Saviour,"

and

in

ii.

13, " the great

is

God and

our Saviour."

That the former passage

does relate to Christ

evident from the context, which speaks of St. Paul's

to preach the Gospel

having been
before of

commanded

by

this Saviour,

and also
other,
is

God's eternal promise; and the

appearing

latter can relate to

none

because the appearing,

tincjidveLa, of this " great

God and

Saviour"

the

theme of the author, and

this

is Christ's.

Two
First,

considerations decide in favour of referring the doxology to Christ.

the

it is

antithesis with "according to the flesh,"

most natural construction of the words. and thus sets

It is

It

makes a

suitable

his

human

nature in

contradistinction to his divine.

most
is,

in

accordance with grammatical

arrangement, as

it

makes 6 wv, who

in close connection with the

imme-

diately preceding

antecedent, Christ.

Secondly,

it
it

is

required

by

the

invariable position of the

epithet blessed

when

occurs in doxologies,
the cases are very nu-

unless the verb

s/jui

or yivo^iat be expressed.

As

CH.I3t.5,

6.]

EPISTLE TO THE ROMANS.

rovg aldvag
eKTrenroKEV
ov yep irdvthe
all,

163 who
is

i9eof evXoyTjTog elg

df^LrjV.

flesh, Chi-ist

came,

over

God

blessed for ever.

6
6

Ovx
ref oi

olov 6e,

on

Not

as

Amen. though the word of God

effect.
ai*e

Xoyog rov deov

fc'^

hath taken none

For they
of Israel

'IcpcT/A, ovtol 'laparjX-

are not all Israel that

merous
In the
'ni'lS

in the

Old Testament and several are found

the expression
is

in the
little

Now,

it

is

surprising that Olshansen should regard this point as of

importance.

Hebrew and Greek

always the same, evXoyrjTog or

is

never following the subject.

The only seeming exception

-^ebg evXoyrjTOg.

Ps.

Ixviii,

(Sept. Ixvii.) 20.

There we have Kvpiog 6

But these

words are immediately followed by the usual phraseology evXoyrjTog KvpLog.

The former
with
it in

is

probably an interpolation, as there

is

nothing corresponding

Hebrew, Chaldee, Syriac, or Vulgate. If genuine, the different formula may have been added by the translator for the sake of emphasis. Such an exception can be of no weight against the general usage, particuFor the satisfaction larly as, in this case, it is of such frequent occurrence.
the

of the reader,

refer

him
Cor.

to the instances which occur in the

i.

New

Testa-

ment
ing

Luke
18

i.

68,

2
as

3,

Eph,

i.

3, 1 Pet.
:

i.

3.

To

these the follow

may be added
i.
;

2 Cor.
is

and Swarbg

somewhat analogous morog 6 &e6g in 1 Cor. i. 9, 6 dtog in 2 Cor. ix. 8. The Apostle's doxology

undoubtedly an ascription of eternal glory to Christ as truly God.

6-9.

"Not
it
;'

as though," or 'as that:'

culty in analysing and settling the

The critics have found some diffimeaning of this phrase. Tholuck has
elliptical,
it,

discussed
so as that

at length.
or, as

It is

probably

meaning, 'but

(it is)
I

not

Dr. Robinson expresses

his

" but not so (would

reason)

as that" &c.

See

Lexicon under olog

ii.

3.

The expression

(hg

2 Cor.

xi.

21, and 2 Thess.

regarded as similar.

2, translated

"as though, as
:"

that,"

on in may be
Here

"

The word of God

This phrase expresses the

divine threats or promises or both, as the context

may

require.

God's promises, and especially those relating to the Messiah, are meant. The unhappy spiritual condition of the Jewish people in consequence of
their rejection of the Messiah,
is

no proof that God's promises have

fliiled.

In the latter part of the verse the

word

Israel

is

used

in

the original

first

for

the patriarch himself, and the phrase " they

descendants.

who

are of Israel" for his lineal

In 1 Cor. x. 18,

But afterwards

it

has a spiritual signification.

the merely natural descendants are called " Israel according to the flesh."

All these are not true Israelites

able
title

that

is,

they are not really what the honour-

implies; not such as their great ancestor was,

who

prevailed with

God and

received his blessing.

In other words, all Jacob's lineal descend-

ants are not his spiritual children.

C<)mpare
is

ii.

28, 29,

where the

rightful

claim to the honour of being a.Jew

limited to the inwardly religious

He-

brew.

The

Apostle' s

meaning

is

shown by the very nature of the

case, as

1()4

COMMENTARY ON THE
ovS" 6ti elol
Truvrtc:
all

[Sect. XI.

neither, because they are the seed of

a-jepua 'APpadfi,
dA/L'

Abniluim, are thnj

children

but,

rUva,

h 'laauK
Tour'
8

In Isaac shall thy seed be called.

Kkri^i)atrai aoi aitpfia.

tariv, ov

That

is,

they which are the childicn

these are not the chil-

of the

flesli,

dren of God, but the children of the

proniise arc counted for the seed,

ra rtKva ttJ?- oapKug, ravra rtKVa tov ^eov dkXd - rtKva TT/f tTTayyeXiac Aoyt^e^rai

dg
6

arcep^a.

'E-rayyt'/uag
'

For

tliis is

the

word

of promise.

At

yap

this time will I

come, and Sarah

Kara tuv Aoyof ovroe; Kaipbv tovtov iXEvaop,ai kol

is

also that of our

Lord

in !Matt. viii. 22,

'

let the

dead bury their own dead."

Tholuck quotes a remarkably apposite passage from a work of Abarbanel

"The

disciple

whose morals are corrupt, although he may belong

is

to the

number of Abraham's disciples, because he does not imitate the morals of Abraham." This is the very idea which the Apostle expresses in the next clause. Not all the lineal
children of Israel,

nevertheless not of the

descendants of the distinguished patriarch are truly his children

such

honour

is

not a necessary consequence of the connection.

This

is

implied

by

the

words quoted from Genesis

St.

xxi. 12, " In Isaac shall

thy seed be

called."

Paul plainly intimates that the

fact of

God's limiting the

favoured progeny to those that sprang from Isaac

in contradistinction to

Abraham's other descendants, and especially those through Ishmael,

veys this important truth.

con-

He

takes the historical language in

its

religious

and

spiritual

meaning.

'The

children of the flesh" and " the children of the Spirit," are phrases

founded on the birth of Ishmael according to the ordinary course of nature,

and that of Isaac

language

in

an extraordinary

way and

in
in

consequence of God's
Galatians, the

particular promise.
is

Thus, in the parallel place

same

used respecting the birth of the two children, and the phrase
first

"by promise"
Spirit,"
is

applied to Isaac

is

afterwards
:

commuted
23, 29.

for "after the

meaning
life,"

in

an extraordinary way

See

iv.

The quotation

from Gen.
about

xviii. 10,

which

is

rendered

in

our translation, "according to

'

the time of
that
is,

but means, most probably,

time next year.*

this

when

the time lives (again,)'

^The expression, " that is," in ver. 8,

must not be regarded as a mere formula introducing an accommodated The original limitation of the divine declaration to sense, as in x. 7, 8. Isaac and his offspring implies the meaning here given, namely, that " the
seed," the progeny really intended, are God's

own

children, spiritually

born

by

virtue of his especial promise.

is

This deeper spiritual signification of the

Thus, in
iv. 10, 18,

terms

quite in accordance with other places.

the

promises to

Abraham of numerous
* See note 80 in

posterity are said to be verified in part

by the un'on of faithful Gentiles

in the

church of Christ, and in

to Genesis, p. 263.

ix.

27, the

my Companion

Cii.

IX. 7-12.]

EPISTLE TO THE EOMANS.

Ov novov
t| h'bg
Txa-

165

10 hrai T^ lappa vlog.

rfe,

shall
t/as
;

have a son.
but

And
bj-

not only 10
also

dXXa Kal

'Pe(3eKKa

when Rebecca
^/je c7(//(/;t/(

had

KOtTTjV

exovoa 'loaaK rov

jj,T]de

conceived by one, crfw

Isaac; (for

our father

11 rpo^- 7/jtiwv

&t:vrwv
i9ov
7]

p/TTW yap -pa^dvruv

1]

yevvT]tl dya-

being not yet 11

born, neither having done

any good

KttKOV, Iva

Ka-' iKXoyi]V
liivij,

or evil, that the purpose of God, ac-

npo^eaig rov '&eov

epycov, dXX' Ik

ovk e^
6ov-

cording to election might stand, not

of -works, but of
it

tov KaXovvrog,
Sri 6
iieii^cjv

12

ippT^dTj

avTy

was said unto

her,

him that calleth ;) The elder shall 12

promise that a remnant of the nation should escape excision,

as to

is

extended so

embrace the salvation of believing Jews.

historical narrative is represented as

See also Gal.

iv.

21 et

seq.,

where the
truths.

symbolizing very important

10-13.

Literally

this

portion begins thus:

d:c.

'And not

only, but also

Rebecca, having conceived'

The

ellipsis,

which every reader perceives,

must be supplied

so as to convey the idea that not only

was

this so in the

case of Sarah, but also in that of

Rebecca

and

this instance is

adduced

in

confirmation of what had just been said.

Perhaps the Apostle was induced

thus to establish his statement, in order to

meet some flimsy objection

Nothing of the sort could be

which might be urged on the ground that Ishmael was not the son of Abra-

ham's wife, but of

his

Egyptian servant.

alleged in this case, as Rebecca was Isaac's only wife, and the honourable

mother of both the

able expression
to say unexpected

children, who moreover were twins. The very remark"of one," which would seem to be quite superfluous, not

and strange,

is

best accounted for on this supposition.

to election" or his choice,

"The purpose of God according

to that general purpose of his

may

I'elate

which has already been spoken of on

viii.

28.

But,

most probably

it

is

limited to the divine intention of electing or

choosing the posterity of the one brother to the blessings of a covenant

relationship with himself, in preference to the posterity of the other
;

re-

garded, however, as an essential

intention, as the Apostle says,

part of that general purpose.

that

This
is,

was not founded on the works,

It

the

character of the individuals

for they

had not been born, and consequently

resulted simply from the

had done nothing to establish such character.

will

of him

who

calleth, in other

words, of God.

The thought of God's

plan and course of action being formed by any reference to foreseen charIt is acter in man does not seem to have been in the Apostle's mind.

hardly necessary to say that God's will must be consistent with his

own

benevolent character.
things.

Nevertheless, his will

is

the ultimate arbiter of all

"
tx)

The

elder shall serve the younger :" Gen. xxv. 23.

is

A slight

attention
to show,

the account in Genesis which

here referred to

is sufficient

106
13 serve the younger
:

COMMENTAUY ON THE
as
it is

[Sect. XI.

written,

kevaei ruJ eXdaoovi, Kadiog je- IH

Jacob liave
1

loved, but

Esuu Imve
Is

hated.
"\Miat shall

14

we

say then?

ypanrai rbv 'IaKa;,3 iiyd-r]aa, rov 6e''\laav tjuariaa. Ti ovv ipovnev n?) ddiKia
"

l-i

there

unrighteousness with

God?

that neither the sacred historian nor the inspired Apostle has in view the

persons Jacob and Esau.

M'ords, their descendants, are

It is

undeniable that communities, in other

said to relate to "

The divine declaration is expressly two nations and two manner of people one people shall
meant.
;

be stronger than the other people, and the elder

shall serve the

younger."

As

regards the individuals, the prediction was not verified.

;

Jacob was

never the superior of his brother

on the contrary he constantly recognised

his lord.

Esau as on this
nothing
that "

his chief,
text.

and called him

This

is

denied by Mr. Haldane

lie maintains that the suVycction of

Ilis first

Esau

to

Jacob was
this

" personal."

proof is, the transfer of the birthright.

But

was
This

more than

the voluntary relinquishment of a claim.

to leave that land
6.

His second,
states that

Esau was compelled

and to yield
text

to Jacob."

statement he founds on Gen. xxxvi.

Esau, finding his

But the

merely

own

possessions and those of his brother too large to

admit of their remaining together, amicably removed elsewhere, and thus

accommodated Jacob.

lie probably

went

to

Mount

Seir,

where

his brother

had promised to follow him.

5-12.

See

xxxiii. 14.

In this particular,

Esau
xiii.

seems to have imitated the conduct of his grandfather Abraham.

It will

See

be

difficult to see in

these statements any evidence of per-

sonal " subserviency" to Jacob.

But the Edomites who descended from

Esau were habitually held in subjection by the Israelites, and thus the prophecy was accomplished. "As it is written, Jacob have I loved, but Esau have I hated :" The quotation is from Mai. i. 3. The expression to hate, especially when placed antithetically, as here, to /ore, often denotes merely

a less degree of affection and regard than

is

cherished for the other

ol)ject.

See Luke
life is

xiv. 26,
in

where " hating" one's nearest lelations and one's own

put

In Gen. xxix. 31,

is

Comp. also John xii. 2.'). connection with coming to Ciirist. it is said that " Leah was hated," while the same thought
Olshausen here remarks that such considerations " cannot
he cannot overlook the
fact that

expressed in the verse preceding, by the words, "he loved Kachel more

than Leah."

satisfy the conscientious expositor, since

St. P.iul

has advisedly selected a very strong and repulsive expression

in question.

from the passage

Nor does

it

make
is

against this, that in the

passage of Malachi the immediate question

since these also are to be

of outward circumstances,

viewed as expressions of the wrath of God."

Admitting
is

all this to

be

true,

we

are

still

driven back to the inquiry, what

in

the meaning of G^d's being said

to

hate? ITie feeling implied

the

Cn. IX. 13-15.]

EPISTLE TO THE ROMANS.

]

167
to Moses, 15 I will

15 TTapd TO) deco

ixi]

yevoiTO.
iXe{]O0)

Tw
ov dv

God

forbid.

For hesaith
I will
I

yap McjiJoy Xeyei

iX.eu),

I Avill

have mercy on

whom

KOt olKreiprjoG) dv dv oIk-

have mercy, and

passion on

have com-

whom

will have

com-

word when used by man in his present moral state is out of the question. The laniTuaee can be nothiiie else than an accommodation to human weakto act towards with seeming ness. It can mean nothing beyond this
'
:

harshness.'

To

determine precisely the point in the line of conduct from

itself

which love would practically show

on the one side and the opposite

not impossible.
is

element on the other, would be

according to
phical,

difficult if

Plence

it is

that

Hebrew

phraseology, which

often

most accurately
is

philoso-

a comparatively slight degree of the one

expressed by language
It

which

may

also

be applied

to a slight degree of the other.

may

be ad-

mitted that "St. Paul has advisedly selected a very strong and repulsive
expression."
Still,
it

is

selected for no other purpose than to

It

mark

the

more

clearly God's particular fovour towards his chosen.

does not come

within the scope of the Apostle's purpose to speak of the future state of
Isaac and Jacob as one of happiness, or that of Ishmael and

Esau as one

of misery.

He

merely intends to

illustrate this point

that, as in reference

to the patriarchal dispensation,

God

acted according to his purpose, and

;

some in preference to others so now in the Gospel dispensation or kingdom of the Messiah, he acts on the same principle, and admits to all the privileges of this kingdom some Jews, while he excludes therefrom the others. The character and conduct of God are shown to be invariably the same.
selected

14-16.

From what
there

the Apostle has said, his Jewish readers could not principle of faith to constitute any the true

but

infer, that

must be a
seed of

Israelites, the spiritual

Abraham

and that the rejection of unbe-

lieving

Jews from being

itself,

a portion of God's covenant people,

was

in

accordance with his past dealings with their ancestors, and not surprising
or extraordinary in
"

however shocking
1

it

might be

to their prejudices.

What

shall

we

say then

Is

there unrighteousness with

God ?"

Shall

we

accuse

God

of injustice because he did not comprehend the posterity of

Ishmael and Esau among his covenant people, and has rejected the present body of unbelieving Jews 1 Certainly not. Comp. iii. 6. Whether this
verse
is

intended to express a Jewish objection, or

is

merely the author's

oratorical

mode

of carrying on the argument,

is

uncertain, and has no bear-

ing on the general train of thought.

"

He

salth to INIoses," &c.

The common reading

is

Moarj, but most

critics prefer

Mwiia^, which
is

is

supported by very excellent authority.

The
really

former reading

nearer to the form of the

Hebrew name, and

its

Hebrew

origin.

Pharaoh's daughter

calls the child

whom

she had rescued

is

from a watery grave, Moses, Ti'd'o,

literally

drawing, (the word

the present

168
16 passion.

COMMENTARY ON THE
So then
it is

[Sect. XI.

not of him

reiptji.

'Apa ovv ov rov

i9kAov- 16
d'/.Xa

that willcth, nor of liim tliat runneth,

17 mercy.

TOf, ovde

rov rptxovroc;,

but

of

God

that

showeth

rov f:XeovvTog dtov.

Atytt ydp 17

For the ScriiHure saith

participle,) because, says she,

inti'^ffiT?,

"/

drew him out of the water."

/iui

Exod.

ii.

10.

According to the Egyptian or Coptic,

means water and

fitly

voTJg saved ; and, in all prol)ability, that led the Alexandrine translators of

the Septuagint to adopt this form of the word, which so

fact.
Still, it will

expresses the

not follow that the original

name of Moses was of Egyptian

either that the princess

origin; as the narrative in

the language of the

Exodus proves Hebrews in applying

adopted

the

that the author of the account expressed in

said in her

name to a Hebrew child, or Hebrew what she had before

own

dialect.*

"

For :" The thought which

in

the following words are intended to impress

is

and

reference to which the particle

illative,

appears to be this:

'In the distribution of his favours

In ver. IG this thought
it is

God

acts according to his

;

own

pleasure.'
illustrate

is

plainly expressed

and to establish and

the principal object of the immediately following verses.

The omis-

sion of the prominent idea,

at all unusual.
In

when

it is

clearly implied in the context, is not

Luke
is

xi.

47, the leading thought and the ground of our

Lord's denunciations

the hypocrisy of those

whom

he addresses, not the

that various forced

rebuilding and ornamenting of the prophets'

tombs; so
exist, are

meanings and constructions which certain commentators have invented to

remove a
Keeping

difllculty
ii.

which

in reality

does not

unnecessary.

Com:

pare Virgil, JEn.

in

428, Dis alitor visum, on which see the commentators.

it is

mind
I

this implied idea,

as if the Apostle had said

;

'This

view which

am

giving need not surprit:e you

it

is

contained in several
in
1

portions of Scripture, for instance in what

xxxiii. 19,

God

says to Moses
favour, and

Exod.
will

'I will

show favour
I

to

whom

will

show

be

benignant to

whom

will be benignant.'

The quotation occurs him Macknight, explain

But
this is fanciful

in

connecfor

tion with the narrative of the golden calf,

and the intercession of Moses

the idolatrous Israelites.

Locke, and

after

" willeth"

and

''

runneth" of Isaac's desire to bless Esau, and of Esau's runtiing to

;

procure agreeable food for his father.

a word e.xpressive of hunting.
is

and

if

the

Apostle had intended such an allusion, he would most likely have chosen

Running implies

earnest

effort,

as the

used
is

in Gal.

ii.

2
:

" lest

should run or had run in vain."

word The mean-

ing

simply

this

'

the favours in contemplation do not depend on

human

inclination
17, 18.

and

eflbrt,

but on God's goodness and mercy.'

The

case of Pharaoh stands in contradistinction to that of ^Moses

Te Water,

See .Tablonskl's Voces ^gyptiacas apud Scriptorcs vetcres, in his Opuscnld, Edit.

Lugd. Bat.

1S04,

Tom.

i.

p. lo2 et scq.

Cn. IX.

16, 17.]

EPISTLE TO THE ROMANS.

^apad on
'

169

f]

ypa(f)TJ TO)

elg

avrb

unto Pharaoh, Even for this same

purpose have
I

TOVTO i^riyeipd

ae,

ottcj^ h'dei-

raised thee up, that

introduced in ver. 15 by the

to illustrate the principle

same

particle for.

Both are stated

This

in

order

which the Apostle was establishing, namely, that

God
"

acts according to his

saith unto

own good
Pharaoh

pleasure.
:"

is

the leading idea.

The Scripture him by Moses.

has

That

is, it

contains what

God

said to

" Raised thee up :" e^rjyeipd oe.

'n'^Pi'i'P.Sri,

See Exod.

ix.

16,

where the Hebrew

have made thee stand or

I

co7itiniie,

and the Septuagint

6itTrjpi]^riq

thou hast been 2)reserved.

shall state the

most prominent

interpretations.
1.

Some

explain

it

thus-.

'

have raised (brought) thee into being, given

with which
it

thee existence.'

But

this involves doctrinal difficulties

it

is

unnecessary to encumber oneself; especially as

the

is

not pretended that

2.

word demands such a meaning. Others, adopting the same translation,

" raised thee up," explain the

:

clause in reference to Pharaoh's distinguished position

to high eminence, allowed thee to

'I

have raised thee

Egypt, to
3.

fill

the throne of the

monarch of most glorious of worldly kingdoms.'

as the
I

become celebrated

!Many have contended

'

for the translation, "

have roused thee up

their

:"

that

is,

have excited

thee.'

Some have developed

to the

meaning with

sufficient perspicuity,

words thus translated the explana" more shouldst the contumaciously resist ;" meaning, thou clause, that tory of course, God See the passages in Tholuck, and the remarks of Olshausen
:

by adding

against the supralapsarian scheme on ver. 17, note on p. 333.

The Greek

has certainly this meaning both in classical writers and in the Septuagint.
If it

be admitted here,

we must apply

the usual principle that

:

God

is

said

to to

do what he allows

to take place,

and explain thus

'I

have suffered thee

be roused to opposition against me,

in order that I

might use thy pasGod's hardNeither

is

sions as an occasion of the display of

my
it is

power.'

This view involves no

doctrinal difficulty, and such rousing

is in

reality identical with

ening Pharaoh's heart.

In each case

simply permissive.

the objection urged by Tholuck of

much

weight, that

we might

rather have

expected STTurpwa,
that the

or, what afterwards occurs, eauArjpvva. His other, words against vie would have been added, is of more importance. 4. The only other meaning of the word which I shall mention, and endeavour also to establish as the most probable, is that which is conveyed,

though not with

tion.
It

sufficient precision

and

fulness,

by

the Septuagint transla-

cannot be thought the Apostle substitutes the

more

accurate

i^rjyeipd oe for dierrjprj'&'qg, without

lieve
it

some

sufficient reason.

We

must

be-

to

have been designedly done,

in oi'der to call the reader's attention

not merely to the fuctofPharaoh's conservation, which the Septuagint states

170
I

CO M M
might show

KN TA K Y

ON THE

[Swrr. XI.

and that
clurc'd

my power in thee, my name miglit he dethe earth,

^tJfiai

iv aol ttjv Svyajuv fiov

Koi

Sn(,og

diayyek^ to

d}>0[j.d

througliout all

fiov iv rrdaxj

18 Therefore hath he mercy on

he will hare mercy, and

whom whom he

6v

-dikei,

ry yy. "Apa ovv 18 iXtd, dv de dtXet,

but of

its haviii},' Ijoen

iiio

the result of causes operating in direct accordance

with the di\

the

will,

thus showing

why God

preserved him.

By changing

word he intimates that Pharaoh had been an instrument in the hand of God. The Greek translator rather gives the general sense than an accurate
version of the original.
that Pharaoh's
life

Still,

the point of the quotation

is

evidently

this,

had been prolonged, and that thus his conduct had become the occasion of carrying the divine purpose into effect. The declais

ration

afflicted
it

made by Moses after Pharaoh and the Egyptians had been greatly by former plagues. A slight attention to the connection in which
After the usual

stands will illustrate the meaning.

command

to let the
all

people go, the address proceeds thus: 'I could at

plagues, &c.
\

tliis
I

time send

my

could

now
this

stretch out

my hand that

might smite thee and

oti'

thy people with pestilence, and thou shouldst be cut

from the

earth.

But

in

very deed for

have

caused (or permitted) thee to continue, to

show

in thee

my

tential sense.*

power,' &c. The Hebrew future is oflen used in this poThe same Hebrew word is used in Exod. xxi. 21, in refer-

ence to a servant coiilinuing (to live) a short time; and the Greek eyepel occurs in James v. 15, of raising up a sick man, in other words, causing

him by
his

to continue in

life.

the former plagues which had been inflicted on

Pharaoh may well be regarded as brought low him and his people and
;

being caused by
St.
up.'

brew word,
'kept thee
"

The 18th verse contains

God to continue, which is the exact sense of the HePaul may express by the Greek 'I have raised,' meaning
the assertion before

made put

in

the form of an inference: "Therefore"

Sic.

He

hardeneth, OK?iT]pvver

This word with dno

is

used

in

the Septu-

agint,

Job

xxxix. IG, in the sense of treatelh harshli/.

it

For

this reason,

and
to,

also because

makes a
is

suitable antithesis with iXeel, he shows mercy

:

some

critics

have given the same meaning here, explaining thus

'accord-

ing to his pleasure, he

benignant to some, and to others severe.'

But

the narrative of Moses, and the general signification of the verb, are decisive in favour of the usual

meaning "to harden,"

that

is,

'to suffer to con-

tinue obstinate.'

The form of expression

is

respecting this subject varies.

Sometimes God
raoh
is

represented as the agent in hardening; sometimes Pha-

said to harden himself;

his heart

made, that
* See

and sometimes the general statement is was hardened. See Exod. vii. 3, ix. 12, x. 1, 20, 27,
Sect. 125, 3, d), Part III. p. 23S, Apploton,

Conanfs Translation of KoeJigcr's Gcsenlus,

N. Y.

1S46.

Ch. IX. 18-20.]

EPISTLE TO THE EOMANS.

'Epelg ovv
;

171
Thou
doth
wilt say 19

19 OKXrjpvvei.

fioi

ri

will

he hardcneth.
for

en nejxcperai, rw yap
;

(iovXruLari

then unto me,

find fault
?

Why
but,

he yet
resisted

20 avTOV rig dv^eaT7]KS Mevovvye, u) dvdpcjne, av rig el, 6 dvrano[irj epeZ to Kpivofievog tw -deco
;

who hath

his will

Nay

man, who 20

art thou that repliest against

God The

xi.

10,

xiv. 4, 8, 17, viii. 15, 32, vii. 14, 22, viii. 19, ix. 7, 35.
is

first

of these formula)

the

most frequent, probably

agency
in

in

order to draw the read-

er's attention to the divine

allowing such a condition of mind to

show

itself.

But

it is

evident that God's agency in such induration can be

;

nothing

more than permissive

it

of the man.

it cannot militate against the free agency Olshausen rightly observes, that " this hardening is not the
;

beginning of an evil state

St.

rather supposes this as being already begun.

in

Paul does not say that God awakens the beginnings of evil
first

men.

He

considers these as already in being,

as a consequence of original sin,

and then on account of man's own unfaithfulness, which does not suppress
the already existing sinfulness, but only gives
it

sway."

19. This is generally regarded as an objection founded

on the immedi-

ately preceding declaration, "

probably,

But, most drawn from the whole doctrine which the Apostle has all along been establishing. The meaning seems to be as follows 'If God is governed by a regard to his own plans, which human efforts cannot alter, and if he makes even human wickedness subserve those plans, why does
it is
:

whom

he will he hardeneth."

he find fault with

us, as

our rejection of the Gospel promotes his purpose,

If

(comp.
to

iii.

5, 7,)

which no one can effectually resist?

he shows favour

some and suffers us to remain obstinate, as you intimate, why does he blame us, since such is his will, which no ci'eated power can withstand V 20-23. The objection above stated involves a censure of God for discontinuing to the Jews the religious privileges which they had so lon^
enjoyed.
St.

Paul here replies to

it.

He begins by

declaring the absurdity

and wickedness of a creature's undertaking to censure the creator for not having made him a different sort of being from what he is, and illustrates
his

remark by the case of the potter moulding the

rejects the greater part of the

God

the right to place his creatures in

right have you, a

clay. Admitting that Jewish nation, has he not as creator whatever situation he chooses? What
'

weak man,

to find fault with

him

for exercising his just

and natural prerogative?

As
his

well might the thing

it

maker

for not having

formed

something

else.

made complain of its God has plainly a ri^^ht

in

to put the being

which

power has produced

any rank amono-

his

creatures,

and to give

it

as

many

or as few advantages as he pleases.'

if

Since therefore the

Jews would have had no reason to complain Supreme Being had never granted them the peculiar benefits of his
nant
;

the

cove-

they surely could not reasonably object,

if,

for sufficient reasons

172

COMMENTAKY ON THE
him made potter power
TcXdcrfia

[Sect. XI.

Shall the thinp formed say to

that foi-mcd jV,*AVljy hast thou

21

me thus? Hath not

in

the

nXdaavri ri fie ovrug "H OVK t;^;a 21 i^ovaiav 6 Kepafievg rov tttjaov,
rc5

eTTot'qoag

and

order to promote most important purposes, he withdrew from them

these benefits.

But

this is

merely a general answer.

The Apostle proceeds

to reply

more
This

particularly,

and shows that the Jews have no reason to complain of

their rejection, since

is

God had

treated

them with

the greatest indulgence.

the full

and proper and direct answer to the insolent objection.

;

God

has not confined his action to the exercise of his rights as Creator

he

has shown his love,

by bearing with
'

the obdurate impenitent, as well as

by

extending his benevolence to others.

"Nay

but," fievovvye-

corrective force:

You

say,

Aye truly, rather indeed.' The particle has a "why doth he find fault?" I reply, 'rather,

man, w ho are you that venture thus to bandy words with God V The Apostle intends to express the gross indecorum and wickedness of such a
procedure.
translated.

Power over the clay :" The Greek genitive is correctly thus Comp. Mutt. x. 1, "power over unclean spirits," rrvev/iarwv aKa^dprcov. The illustration from the potter is similar to the passages in
"
Isa. xxLx. IG, xlv. 9,

and especially Jer.

xviii.

2-10.

The connection of vs. 22 and 23 has been -variously represented by the commentators, to whom I must refer the critical reader. The first of the
two verses may be an aposiopesis, that
thus
:

is,

a suppression of the full sense,

'

But

if

God, though intending

fitted for,' or,

to

show

his

power,

still

bore with

those

men who were

.'

'had

fitted

themselves for destruction;

Similar to this

we have
if

in

Exod.

xxxii. 32,

"yet now,

if

thou wilt

forgive their sins

and

not," &c.

Some regard

the sentence as elliptical,

and understand, what shall we say then?

But, as Olshausen remarks, this
is

or, whi/ doth

he yet find fault ?

nothing but a repetition of the language

to supply
;

of ver. 19.

It

would be vastly better

'

" hath he not power," or

right,'

l^ovaiav

from the preceding verse,

" Vessels of wrath, vessels of

mercy," are figurative expressions, naturally arising from the image of the
potter before employed, and denoting those persons

who may

be the sub-

jects respectively of the divine benevolence or chastisement. class

That the one

may become
5.
i.

the other,

is

certainly true, although this consideration

has no bearing on the Apostle's statement.

18,
iii.

"Show

his

wrath:" Comp.

i.

"

His power," dvvarov

for diivafiLv, as in ver. 17.

Comp.

yv(t)(j-

Tov

in

19.

Karijpriofitva simply expresses their condition, " fitted for."

IIow. or

by whom, or under what circumstances, must be learned from the context

and analogy of Scripture, both of which give the impression that
dition
this con-

was produced by

their

own

course of conduct.

Professor Stuart

Ch. IX.

21, 22.]

EPISTLE TO THE ROMANS.

over the clay, of the same

173
lump to and
if

tK rov avTOv (j)vpd^aToq TTOiqaai

jtifci'

eig TinijV OKSvog, 8 de eig

;

make one

vessel unto honour,

?

22 drifiiav

Ei de deXuv 6 deog

another unto dishonoui-

What

22

thinks that the antithesis between this

word and the phrase " whom he had

is

before prepared," proves that the condition of being fitted

divine agency.

ascribed to

There would be no

difficulty in explaining the

if it

meaning

and showing
that such
is

its

accordance with other parts of Scripture,

were certain

the sense.

But

this is

not proved by the antithesis.

For

the

Apostle
to keep

may
up

speak of God's being the agent in preparing for glory, in order

in the reader's at the

mind

the necessity of the divine influence for

good; while,

same

time, he

may

designedly employ an indefinite

Professor

term

in

describing the moral condition of obdurate sinners.

observes, that

"when speaking of the vessels of mercy, the active voice is used, as if designedly to mark the difference between the two cases." To the same purpose Doddridge: "Every attentive reader
will,
I

Hodge judiciously

doubt

not, infer for

himself the great difference of 2>hrase

in

which

they

who

are vessels of wrath and they

it

who

are vessels of

mercy are
de-

spoken of;
struction,

being said simply of the former, that they WQve fitted for
latter that
I

but of the

God

ine-pared them for glorrj

a distinction
it in

of so great importance that

heartily wish
"

we may

ever keep
signifies

view."
forein its

Olshausen

is

of the same opinion.

his

Prepared before

God's

knowledge as well as
Paul
the

working and creation of the good, both

conamencement, continuation and end.

will not consent to say that
evil

But of the

evil,

on the other hand,

God

creates the evil in them, but only

form which the

;

assumes.

Therefore he does not use prepared of

them

moreover instead of the active he uses the middle form, by which

is

the production of evil itself

transferred to the side of the creature.

in

The
which

Apostle intended by this method to signify the different relation

God
view
ing."

stands to the good and the evil."

is

inconsistent with the expression, " endured with

To which he adds that the other much long suffer-

"There

is

something not only discordant but absolutely contradic-

tory in the idea that

God

thus endures what he has himself prepared."

I

As

cases

somewhat

similar,

will

remark
life

that in the last verses of the 5th

and 6th chapters, the Apostle adds to

omits
it

the epithet eternal, although he

in

word death. "And that he might make known." Tholuck examines various ways which these words have been thought to be connected with the precedin reference to the

contrasted

ing.

According to Stuart,

Iva

yv(,jpiaxi

is

dependent

on -deXuv, and

equivalent to the infinitive yvupiaai as expressed in ver. 22.

struction

As

this con-

presumes an

ellipsis in ver. 23,

he supplies
elicited

it

the end "

showed mercy."
I

The meaning thus

by introducing at is quite in harmony

with the context.

am

disposed to believe, however, that the Apostle ha?

174

CO

M M E N T A K Y OX T II E
iv6d^aa^ai

[Sect. XI.

God, willing to show hit wrath, and

to

rr/f dpyfjv Kol yvu)-

make

liis

power known, endured

piaai rb dvvarbv avrov TJveyKEV

another thought in mind.

"Iva

may be
The

ecbatic and the

words be explained,

'and thus does he make known.'

reader
It

following statement will assist the

in

perceiving and judging of the proposed meaning.

appears from historical statements in the

to

New

Testament,

that, in

making known the Gospel

should
first

mankind,

it

was the divrne purpose

first

that

it

be promulgated to the Jews.

This accords with our Lord's

year of his min-

own

practice,

who

spent a considerable portion of the

istry in

Jerusalem and Judea; with

his directions to his Apostles;

and
.\xlv.

with their practice pursuant thereto.

47, Acts
i.

See John

ii.

13

iv, 3,

45,

Luke
It

4,

and other similar

still

places.

Multitudes of Jews did indeed

it.

receive the Gospel, but

the

mass of the nation rejected

far as
it

appears

from the evangelical history so

Apostles
first
it,

is

given in the Acts, that the

made

the offer of the Gospel to the Hebrews, and on their

it

rejection of
jection

proclaimed

freely to Gentiles; and, moreover, that its re-

by

the former

became

the occasion of direct proclamation of

xiii.

it

to

the latter.

See particularly Acts

46

et seq.

It

would seem that the

their

Jewish prejudice which limited the blessings of Messiah's kingdom to

own
and

nation, (a prejudice which maintained influence

on the mind of the

Apostle Peter even after the effusion of the Spirit on the day of Pentecost,
until
it

was removed by the vision of the great

sheet,)

was

in a great

degree dispelled by the fact that the Jews obstinately closed their eyes to
the truth, while Gentiles "gladly received the word."

Thus the
its

rejection

of the Gospel by the former led,

in the

providence of God, to
latter:

becoming
and also

known, appreciated, and obeyed by the

to the Greek."

"To

the

Jew
is

first

Comp. Acts

xi.

19-21.

In liom. xi. 11, 12, 15, 30, the

admission of Gentiles to the benefits of Christ's religion, having taken place in consequence of
possible that the Apostle
its

represented as
Is it

rejection

by

the Jews.

im-

may have been

;

influenced by the

same

thought,

that the

when he wrote this passage 1 He does not indeed say in express terms Jews had rejected the Gospel but his course of remark implies,
it

and would suggest

therefore, that this

to every reflecting reader.

It

seems

to

me

probable,

is

what he means.

If so,

the words, " that he might

in

make known"

kc. will

be connected with the idea so prominent

the

preceding context, namely, the rejection of the mass of unbelieving Jews.

The leading thought will then be as fullows God hath rejected the impenitent Jews, who by a long course of faithlessness had rendered themselves
:

utterly

unworthy of

his continued favour,

and thus he has

pro7nul(j/ed the

abundance of
consisting of
stitute the

his kindness

to others.

These indeed are represented as

it is

Jews

as well as Gentiles; but

in the

evident that the latter con-

predominant portion

view of the Apostle.

Cn.IX.22.]

EPISTLE TO THE EOMANS.

175

h> noXX^ fiaKpoT&v[J,ia aKevT] dpyTjg KaTTjpTianiva elg dnoJXeiav,

with much long-suffering the vessols of -wTath fitted to destruction

;

Grotius on

xi.

11, suggests a reason for a

predominance of Gentile over

in the early Christian church.

Jewish converts being allowed to take place

He

says that

if

the

Jews had obtained

the ascendancy, they

would have
from the
influen-

opposed the admission of the Gentiles into the church, unless they submitted to circumcision
feeling
tial

and the Mosaic law, and that

this is evident

which prevailed so extensively on

this subject

among many
20
et seq.

Jewish converts.

See Acts

xv. 1 et seq.

and

xxi.

But

since

they were

much

the smaller body, they were not in a condition to impose

laws on the others.

And

thus, he remarks, that

God, by a wisdom truly

admirable, brought light out of darkness.

uncertain.

But

this representation is quite

It is to be presumed that, if the Jewish converts had become more numerous than the Gentile, the same divine grace which enabled them to perceive and feel the truth of the Gospel, would also have imparted to them such knowledge of its spirituality, and such practical wisdom and charity towards all their converted brethren, as would have prevented such Like Peter, the great body of them would have remitted their a result. attachment to the external law, and liberated themselves from a system

which

he,

who had been

so long under complete subjection to

it,

declared
:"

to be " a

XV. 10.

" Riches of
"

yoke which neither our fathers nor we were able to bear

his glory,"

Acts

conveys the idea of the fulness and excel-

lence of the divine favour, as before explained.

Col.
i.

Comp. Eph.

i.

7, 18,

ii.

7,

27.

UpoTiToifiaae.
IS

Afore prepared

:"

This, as Professor

Hodge remarks,
in
to

" the

common
to

and proper meaning of the word."

But what he adds

connection with this can

by no means be admitted.
ii.

"As

prepare beforeis

hand and

predestine are very nearly related ideas, the word

also used

in this latter sense.

Eph.

10, 'which
is

should walk in them.'

This meaning
;'

God had before ordained that we commonly adopted here,* 'which

xiii.

God had fore-ordained unto glory see 'as many as were ordained to eternal
It

the parallel passage in Acts

life

48,

believed.'

The other

significa-

tion of the word, however, gives a very

gives the only sense allowed

good sense." Certainly it does. by general usage. The w'ord never occurs
in

in the

New

Testament, except here, and

the place in Ephesians.

In
is,

both
'

it

has the same meaning, and the correct translation of the latter

that

we

should walk

in

which

God
times,
is
it

hath before prepared.'

Without the
is

preposition the

word occurs 40
Neither
here."
all

and always

in the

sense oi preparing,

never of destining.

con-ect to say that "this meaning

commonly adopted Rheims translations

Wiclif, Tyndale, Cranmer, the

Genevan and
does indeed

give the idea of preparation.

* See WaliVs Clavls on the word.

Wahl

17G

COM M E N T A
make known
the

1 :

1 1

[Sect.

23

aiidtliat hfiuiylit

nut

ira

yiuopiaij

tov ttXovtov 23
tTTi

riches of his glory on the vessels of

T/)f du^yjc;

avruu

okevj] ike-

givo this sense, but

he says nothing in defence of

it.

The place

in

Acts

is

not parallel, inasmuch as the word

is ditlcrent,

and the meaning

cannot bo proved to be the same.

Roseniniillcr, in his Scholia on the

New
the

Testament,

refers, for the

x-\iv. 14,
first

and Matt. x.w. 34.

text, the

same signification of predestinating, to Gen. But the references are unsatisfactory. In

English translation has, "thou hast appointed," and the

In the

Septuagint ijToindaag.
to Jarchi,

Hebrew
to

the

word

is

Pin^in, which, according

ffiven

and the best Biblical

is,

scliolars,

means, ihou hast proved or

is
''

2)roofof; that

hast

shown

be the damsel who

to

become

the wife
is

of Isaac.

In the second, the ordinary meaning of

in

prepared for you"

undoubtedly the true one, as

in the verse

every other similar passage.

And

so

it is

under consideration.
intends to confer the

To
full

" prepare before for glory" those on

is

whom God
same
happiness.

blessings of Messiah's kingdom,

the

thing as to
It is

make

all

necessary previous preparations for their future

:

identical with the idea in Ephesians

previous preparations that

" been
''

we

should walk

in

good works.'

'God hath made all The Vulgate

in both places translates p?Yr/;/-av7.

jy^'cpcu'ed

by

the father," of a "

Thus w-e read, that honours have kingdom 2)re2)ared,^^ of Christ's going
for those

to prepare a place," of " things

prepared
city."

who

love God," and of

ix.

his

having

^''

2}repared for

them a

See note on Ileb.

23, p. 132.

The

inspired writers

may

speak of the prepai-ation of the place or of the

persons or of the arrangements necessary to the accomplishment of the

divine scheme of salvation
; ;

yet the general thought

is

one and the same.

God

hath done the whole

it

the preparation for glory, as well as the plan

is all his

whereby
There

becomes

attainable,

own.
taken of this and similar pasit

is still

another view which

it

may be

sages; and probably

It is

is

best to
is

comprehend

within that just stated.

simply

this,

that as

God

said to

do what he determines, so he

may

here be represented as having prfpared fur salvation those

whom

he had

purposed
will
still

to save.

But

this will

not affect the meaning of the word, Mhich

convey the idea of preparing those contemplated by the divine

purpose.

Here

it

may be

well to give a brief view of the leading train of thought

'

from the 14th verse.

with injustice?
as he says,
'

From what

has been said, can

Certainly not.

But he acts according

to

to his

God be charged own pleasure,

I

will

show favour and benignity

whomsoever
all

will.'

His

plans

all

originate from and are carried out in accordance with his

own

will, so that their direction

and arrangement do not at

depend upon

human
lence.

inclination or effort, but solely

on the divine wisdom and benevo-

And, to give an instance of a bad man being made subservient to

Cn. IX. 23-2G.]

EPISTLE TO THE ROMANS.

177

ovg, a npoTiToifiaaev dg do^av, 24 ovg Kol EKaXeoev i^fiag, ov ^ovov

mercy which he had afore prepared

unto glory, even
called not of the
us,

whom

he hath 24

t| 'lovdaii^v,

dXXd

kol e| i^vcjv, Ka[lov,

25

wc"

Koi EvrG}'Qor]e Xeyei.-

At'ffO)

Tov ov Xaov

fiov

Xaov

KOL rrjv ovK

TjyaTrijutvqv

7)yatottcj,

Jews only, but also of the Gentiles ? As he saith also in 25 Hosea, I will call them my people, which were not my people and her
;

26 Trrjusvqv ov
eppri^T]

kol earai ev tcj

beloved,

avTolg

ov Xaog [lov

And

it

which was not beloved. shall come to pass, that in 26

the divine plans,

it is

said of Pharaoh, that

tinue in order to display his

God had allowed him to conpower through the monarch's obduracy, and
It is plain,

thus to spread his glory in the world.

disposes
to some,
since
all

therefore, that

God

so

things as to

promote

his

own

purposes, extending his benefits

and

suffering others to continue obdurate.

eiforts,

Will you object

no blame ought
I

that,

God's plans cannot be altered by man's

it

to

be

found with your conduct, because

that this that the
is

subserves those plans?

in so

reply,

first,

presumptuous and insolent

all

uninformed a creature, and

maker of

things has unquestionably a right to dispose of his

favours as he pleases, granting to one portion of mankind a greater and to

another a less degree of benefit.

And, secondly,

to speak plainly in referif

ence to the rejection of unbelieving Jews as God's covenant people,

God

hath borne patiently with you although you have merited condemnation,
will

you be querulous against what should

excite

your gratitude

In con-

sequence of your obsthiate rejection of his son, he withdraws from you the
blessings of this covenant relation, and bestows

them on the Gentiles with

a view to the ultimate salvation of

all,

whether Jews or Gentiles, who

may

accept the proffei'ed mercy, and for whose happiness he hath fully

provided.'

tive phrase, " vessels of

whom he means by the figuramercy ;" namely, Jewish and Gentile Christians, applying the passages from Hosea to the latter class. The masculine ovg refers to r]^ag, %is, which expresses the meaning of the neuter antecedent The quotations are from GKEVT], vessels, that is, the persons so designated.
24-26. Here the Apostle plainly states
i.

10,

and
is

ii.

23;

or,

according to the

Hebrew

notation,

ii.

1,

25.

The

prophet

certainly speaking of the restoration of the Israelites to divine

favour, and there is

no reason

to suppose that St.

Paul either understood

relates to

or intended to expound his meaning otherwise.

the ten tribes,

The prophecy

whose idolatry and wickedness are described under the ima^e of a faithless wife and abandoned children, who are disgraced and punished by the indignant husband and father, but after a long period of
penal discipline, are at length readmitted to favour.*
The reader

The feminine,

" her

may find

athan ben Uzziel, and in the

an exposition of the first chapter of Hosea, as given in the Targum of JonCommentary of David Kimchi, in my Jewish Rabbies, p. 165 et seq.

12

178
the place where
it

COMMENTAKY ON THE
was
said unto
vfielg,
^KtT.

[Sect. XI.

KXij^h'iaovrai

viol

them, Ye are not

my

people; there

t^foD L,iI)VToq.

'ilnuiar

6t:

Kpd^ei 27
6
rj

shall they he ealk'd the children of

vmp

tov

^lapa/iX'

euv y

27 the living God.

Esaias also crieth

dptdiibq

rdv vidv

^lapafjX cjg

concerning

Israel,

Though

the

num-

dfifiog TTJg

i9aXdoai]g, to Kard-

beloved," refers to the

fact,

that the prophet describes the once rejected but

now
that

restored people under the

is,

not beloved.
locality.

symbol of his

dauf/hter,

" In the place :"

is

This does not

named Lo-nihamah^ mean instead of;' it

'

marks
thus
1

This

proved from the adverb that follows, "there;" and

in the

we have
dogs
lick

the

same language, both

Hebrew and

Septuagint, in

Kings

xxi. 19:

" In the 2)lace where dogs licked the blood of Naboth, there

shall

thy blood."

The prophet undoubtedly means,

that in zvhal-

cver countries the scattered Israelites

their conversion,

may be

dispersed, there shall they, on

be recognised as God's people.

The language of God

is

to
is

the favoured Israelites

by which

the renewal of his love

so long
'

expressed,

here applied to the Gentiles,

life

who had

been alienated from the

i.

of

God by wicked works," (Eph.

:"

iv.

18, Col.

21,) but were

now by
is

the Gospel brought into his family and blessed with his returned afTection.

27-29. "Crieth
used
as in
27,
ill

That
xii.

is

John

vii.

28,

44.

proclaimeth openly.
'Trrep has the

The same word

Trept,

thus

meaning of

concerniny,
cited in ver.

2 Cor.

vii. 4,

and elsewhere.

The prophet's declaration, as

may be
the
shall

is

evidently to this effect: 'however numerous

body of

the

Jewish people, yet the remnant (only)

is

be saved.'

To

KardXeijijia

undoubtedly emphatic.

It

refers

to

the divine promise, repeatedly

alluded to

by

Isaiah, that,

although the nation might be exposed to various

attacks and even excisions, yet their enemies should not entirely triumph

there should

still

be a reserved portion, a remnant of the people,

in accord-

ance with the divine promise

mission

made

to the prophet

when

called to his

among

desolation

Notwithstanding the wasting, and the his countrymen. and the removal and the forsaking, " a tenth shall return, the
vi.

holy seed:"
ferred to.

11-13.

This promise

is,

as

have

said, several

times

re-

The very name of one of Isaiah's sons, Shear-Jushub, that is, a remnant shall return, was given him evidently in order to keep up in the mind of the people this promise, and thus to strengthen their faith in it.
This accounts for the fact that the prophet
is

directed to take this son with

the preservation

him when he goes

" to

meet Ahaz
its
it is

:"

vii. 3.

Now, although

of this remnant, and

restoration after temporal and political dangers,

are announced by Isaiah,

by no means necessary

to limit his prediction

to merely civil occurrences and

tie applies

immunity from national evils. The Apos. He shows that it comprehends a the promise more generally.

reference to the faithful part of the Israelites, the deliverance or salvation

secured to them being spiritual and heavenly, and by the instrumentality

Ch. IX.

27, 25.]

EPISTLE TO THE EOMANS.

179

28

Aoyov yap au^fiae-ai. ovvreXdv koI avvTe[ivu)v ev diKaLoovvrj OTI Xoyov ovvTerfirjXeififia

ber of the children of Israel be as

the

sand of the

sea,

a remnant
will finish 28

shall be saved.

For he
it

HVOV

TTOlTJoei

Kvpiog

em

rrjg yTJg.

the work, and cut

short in right-

eousness

because a short work will

of true religious

faith.

And
full

there

is

no occasion
to his

to suppose that he

accom-

modates the language of the prophet

does but develop
its

own immediate
politically

purposes.

He

meaning.

That the

saved remnant

was a symbol of those

seems
vnio
to

religiously saved, is a

view which entirely harmonizes

;

with the general analogy of prophecy, especially that of Isaiah

(lie

and it be intended by the words, "The remnant of Jacol? shall return miyhty God:'''' x. 21. The last clause expresses a religious con-

version.

principle.

The quotation in ver. 29 from Isaiah i. 9, is explicable on the same The prophet, most probably, speaks of the preservation of Judah from utter ruin, threatened by some very sanguinary attacks of their enemies.

To what

particular slaughter he refers,

it is difficult

to say.

Bishop

Lowth Pekah

inclines to the opinion that

some

invasions

made by Resin and

" at the latter

end of Jotham's

reign, are referred to in this pro-

phecy." See his note on vs. 7-9. Rosenmiiller, on ver. 7, remarks, that " some consider the language as descriptive of those miserable times during
the reign of Ahaz,
also

when not only

the Israelites under Pekah, but the Syrians

from the north, the Edomites from the south, and the Philistines from the west, invaded Judea, ruining the country, seizing the cities, and capturing thousands.

See 2 Chron.

xxviii.

5-19."

He

objects to this view,

however, on account of the order in which the prophecies are arranged, and
thinks that
after

what is here said relates to the state of things under Uzziah, Amaziah had been conquered by Joash, King of Israel, his people
and
capital laid waste,

terribly slaughtered, his country

and even the walls

xiv.

of Jerusalem
XXV. 14-24.

in

a great measure destroyed.

his

See 2 Kings

8-14, 2 Chron.

on the
and

mind on these devastations which were caused by the Assyrian

so graphical and poetic a description in Isa.
vii.

The prophet may have

eruptions, and also

invasions, of which

we have
X. 6.

18-25,

viii.

21, 22,

This representation of the wretched condition of the people, the

Israelites, rejected

Apostle applies to the spiritual state of the

by God with

the exception of the chosen and choice remnant.

This comprehensive view of Isaiah's language accords with the application

of the prediction in
is

Genesis

relating

to

the
iv.

vast

number of
where see the

Abraham's progeny, which

note, p. 09.

made by

the Apostle in

16

work"

The 28th verse remains to be considered For he will finish the &;c. The word rendered " work" is Xoyov in both places, and there
'
:

180
the

COMMENTARY ON
Lord make upon the
cartli.

Tllf:

[Sect. XI.

Kai KadCjg
el
fiii

TrpoeiprjKev

'Haata^

29

29

And
seed,

as Esaias said before, Except

Kvpio^ oai3au}d iyKartXinev

ludofxa dv eyevKoi

the Lord of Sabaoth had left us a

7//>' a7:epiia,<l)(;
if^i]}it^v

wc had been as Sodom, and been made like unto Gomorrah,

cjg

Yujioppa

dv

cjfwioj&rjfiev.

is

no propriety
Neither

in giving
is

it

this

meaning, "which

is

not sustained by Greek

it thinff,

usage.

there any necessity for translating

sense.
Its

although this

would make a good

usual signification of declaration, expressed

determination, ailurds a very suitable meaning.

Swrt/ivcov, which properly

means "cutting
ing.

together, contracting
;

the sense oi lessening, shortening

by cutting,"* is explained by some in by others in that oi decreeing, determin-

Tholuck prefers the meaning of accelerating, hastening, according to

the idea, so

common

in the

Old Testament, of God's punishments quickly

Thus the whole verse
will

overtaking the impenitent sinner.

convey the

thought that,

in his righteous indignation,

God

is

quickly completing his

announced determination,
executed in the earth

for

he will

make

his determination (to be) quickly

(or, the land.)

The words in Isa. x. 22, latter half, and 23, here quoted, are explained the great mass of commentators, as referring to the overwhelming destructions which God had determined to bring upon the Jews and Israelites. And certainly this view of them agrees with the former half of ver. 22, " though thy people Israel be as the sand of the sea, yet a remnant of them shall return,'' and also with their apparent application by the Apostle. Still, it would seem that the prophet has in view the immediate overthrow

by

of the Assyrian forces, and the very extraordinary destruction which swept
off multitudes of

them

in

one night

See 2 Kings

xix. 35, or Isa. .\xxvii. 30.

The

section begins with the 5th verse.

The prophet

describes the infidel

insolence of this haughty power, that regards itself as independent, and

threatens excision to the people of Jehovah.

lie speaks of it as the feeble

and passive instrument

it

in the

hand of the Almighty workman, and threatens

of this divine judgment on the
attacks
;

with deserved punishment under the figure of the conflagration of a

forest:

5-19.

Then follows the

effect

character of those of the Israelites

shall turn

who had escaped former

they

from those human helps which, instead of benefiting, had injured

in the

them, and shall trust

only defence, their

faith.

they shall return by penitence and

own true God. To him Numerous though they may

have been and

shall return.

may

even continue hereafter to be, yet the remnant only

the prophet does indeed limit this promise to the

While
it is

remnant, yet
is,

quite certain that a very prominent thought in his

It

mind

that they shall most certainly return.

would

therefore, be very natu-

ral for

him

to connect

immediately with

this

promise a declaration, that

Bobinson"8 Lexicon.

Cn. IX. 29, no.]

EPISTLE TO THE ROMANS.

;

181
say then
?

30
ftTJ

Ti ovv epovfiev

on

e^vr]

ra

^Yl\at shall

we

That 30

dtcjKOVra diKaioovvTjV Kars-

the Gentiles, which followed not

God's purpose to " consume" the hostile Assyrians should be completely

effected.

And

this is

what he seems

to say

20-23.
it

With

this

view of the

passage the verses that follow entirely coincide, and

in

removes

all difficulty

the

word "therefore," with which they

;

begin.
it

Some commentators
nevertheless,
it

take no notice of this particle

yet
;

others give

the

meaning of

others again, retaining the usual sense therefore, suppose

to relate

to the 19th

and previous verses.

But, if "the consumption" spoken of in

vs. 22, 23, refer to the

is

Assyrian overthrow, the connection of the discourse

self-evident,

and the prophet's language perfectly accurate.

Having

threatened to consume the Assyrian forces,

to fear

God

calls

upon

his

people not

rapid

them. The chapter concludes by a graphical description of their march towards Jerusalem, and of their sudden and unexpected destruction. The mighty Oriental power is depicted under the figure of a noble

forest

exposed to the axe of the destroyer: 'Behold the Lord, Jehovah of

hosts, lops off the

bough with a

crash,

and the lofty ones are cut down, and

he will cut

the haughty shall be humbled.

forest,

And
:'

down

the thickets of the

and that Lebanon

shall fall

24-34.
in Isaiah,
it

In confirmation of this

view of the passage

may

further

be

remarked

that the

words employed by the prophet seem

and " consumption^'' nbs,

to refer

back to
"

what he had befjre

consumption,^''
"^"i'^aiS,

said res-pecting the destruction of the Assyrians.

in vs. 22, 23, are

The
This

a repeti-

tion of

what had been stated

view be

in ver. 18, " he shall consume^'' Ti^p"^.

shows the unity of subject throughout.

If this correct, the inquiry arises,
?

how

does the Apostle apply

It

the

words of the prophet

This question admits of two answers.

mayis,

be said

that, as his leading

thought

is

the salvation of the remnant, that

the faithful Israelites, he introduces the

words

in ver.

28 merely on

ac-

count of their connection in Isaiah with the main statement;

or, that lan-

guage by which the prophet announces the destruction of the Assyrians the Apostle applies to the spiritual overthrow of the unbelieving Israelites.
In other words, he expresses his

own thought

in

the prophet's words.

See

remarks on quotations in the Commentary on Hebrews, pp. 26 et seq. 30, 31. Olshausen seems to regard the whole of vs. 30, 31, as the question,

this case OTt

and to make the answer follow " wherefore," SiaTi, in ver. 32. In would mean inasmuch as, since, as in John ii. 18 and ix. 17 ;
:

and the sense would be thus

but Israel &c.
'

'

What
it

shall

we
is
?

say then, since Gentiles &c.,

in

Wherefore

is

thus?'

The reason follows

preferable.
to

ver 32
shall

Because' &c.
1

But the usual arrangement

shall

What

we

say then

what conclusion

we come

The answer which imme-

182
after rigliteousness,
to righteousness,

COMMENTARY ON THE
have attained
the
faitli.
rif,'ht-

[Sect. XI.

Aa/Je
cJe

diKaioavvijv,

diKaioavvrjv
31

even
is

tt/v

t/c 7rtffTeaj(:, 'I(7pa//A'(5ft (Jt-

31 eousness which
Isruel, wliich

of

IJut

o)KU)v vojiov diKuinavvqc;

dq

vufi-

followed after the law

ov 6iKaioavv7]q OVK
ri
;

t(}j^aoe.

Aid
0)C

of rif^hteousness, hath not attained

on

ovK tK

Triorecjq,

dAA'

32

32 to the law of righteousness. Where-

diately follows states the only legitimate one.

Therefore, no e.xposition of

the preceding j)orlion of the chapter can possibly be the true one, which

does not accord with and make prominent the thought so clearly announced

by
by

the Apostle, namely, that Gentiles have obtained

is,

what

Israelites failed
is

to secure, that
his

justification.

Here

the scope of the writer

ascertained

own express be more certain.

tification, the

statement, and no rule of interpretation can possibly

In speaking of the Gentiles as not '"following after," or

aiming

at, jus-

Apostle does not mean to represent them as negligent and

careless concerning acceptance with God,

when
this is
xiii.

this blessing

was

offered

them.

Undoubtedly those among them who " attained unto

in the

justification,"

had become interested

specting those
their

Gospel

and

most expressly
St.

stated re-

who

are mentioned in Acts

4G-48.

Paul refers to

former irreligious condition, when living without

in the

And

same way he describes them

in x. 20, as those

sought nor inquired after God.

they embraced
its

On

the Gospel being

its

God in the world. who had neither made known to them,

But
this

offers

and secured

benefits.

was not the

case with the Israelites.

They followed

voiiov ditcaLoavvqg- literally, a law

of

justification,

but according to an idiom, very

;

common

in

also in other languages, a justifying law

but they did not reach

Hebrew and it. They

clung tenaciously to an ideal system of their own, and therefore failed to

secure the vainly hoped for benefit.*

But such a system

is

chimerical, and

cannot possibly, in the present condition of fallen

real existence.
justification

human

nature,
0,

have any

In this
is

way does

St.

Paul speak

in Phil.

iii.

of his

"own

which

of the law

;"

meaning a hypothetical or
to

ideal one, a

justification

which he once supposed himself

supplied,
it

have secured.

32, 33.
'

thoy did
in

The ellipsis to be not aim at it, seek

i.

by.'

is

suggested

by

the preceding verse

'flc:'

This particle, as employed here

and

John

14,

is

thought by

many

able critics to be equivalent to the

Hebrew

cuj)h,

asseverating, or definitely marking out the thing or pei'son

intended to be expressed.
* After writing as nbovc,
I

See Neh.

vii. 2,

where the

particle

caph

in the

see that Tlioluck lias triven, not only the

same general view bat oven

After

the same word.

Btatln<;

The

rcailer will

perhaps alh>w that the coincidence favours the exposition.

I

various views of earlier writers, (which

fiiT

did not think

It

expedient to introduce,) such as a

hypallaco ot law o/jtislificntion

pKiinlng

juntijlcation

hy

late,

and others of the fame sort; he prefers ex-

law of juntijicdlion

'

\on einom idealem vorgostelltem Gesctz oder einer Norm, duroh

welche

man

Gerechtlgkelt crlangen kann."

Ch. IX. 31-38.]

EPISTLE TO THE ROMANS.

vofxov
'

183
it

e^

tpyuv

TrpooeKOxpav

yap

fore ?

Because they sought

but as
:

not

33

TO) Xid(t)
iJaif

Tov TTpooKOimaTog, KayeypanTac Idov, ri^rmt, ev

by

faith,

it

were by the
stum;

Avorks of the law

for they

bled at that stumbling-stone

as

it

33

Hebrew
so,

n)a

T-J'^sS, is

omitted
is,

in
'

our translation, " he was a

fliithful

man,"
really

whereas the true meaning

one

he was

how

fixithful

man

;'

that

is

whose

fidelity

was indubitable.

Thus the
it

meaning
faith,

will

be

equivalent to indeed, really.

the

They sought
i.

not of

but indeed of

works of the law.

the

John

14

is

cited in confirmation of the

same

meaning.
while

In both cases, however, a slight ellipsis

removes the
In
St.

difficulty,

particle retains its ordinary signification.

is,
'

John the
(as

meaning probably
might be expected
well say,)

such glory as belongs to the only begotten, and

I

to

be manifested by him;' and here, 'but

may

by

the deeds of the law.'

is

Comp.

Phil. 14.

The quotation

principally from Isa. xxviii. 16, although the Apostle

Isa, viii. 14,

introduces also certain words from other places, alluding to

and perhaps to Ps.

his

cxviii. 22.

By

the stone laid in Zion he

means the

Messiah; and, while he thus figuratively represents him as the support of

church and of every individual

member

thereof, he suggests that he

may become
exactly the

an occasion of injury and ruin to those

Isaiah speak of " the

who

reject him.

In

Lord of hosts" being " a Such a sanctuary" for some, and " a stone of stumbling" &c. for others. combination of the words of one or more passages of the Old Testament is See the remarks on quotations in the Commentary on not uncommon. Hebrews, p. 21, and the work of Surenhusius, before mentioned, Lib. ii. Although it be granted, which indeed is most probThesis vii. pp. 45-47.

same way does

able, that in Isa. viii. 13, 14, the divine

Messiah

is

the object referred to

yet

it

will not follow that

he

is

inti'oduced as the speaker in vs.

16-18

theory which seems to have originated in an endeavour to reconcile the

language of the prophet with

its

application in

Heb.

ii.

13.

In the 118th

Psalm

the rejected stone

is

immediately David, but ultimately Christ.

is

In

Isa. xxviii. 16,

the " foundation"

certainly the Messiah.

This

is

allowed

by Jarchi and some other Jewish authorities, although Aben Ezra and David Kimchi explain it of Hezekiah. It is usual with the prophets to
introduce
the Messiah or to

describe the

blessings of his

government
this passage

and period in contrast with

vailed in their

evils, political

or moral or both, which pre-

own times

and therefore such a view of

In opposition

harmonizes with their manner.

tended refuge and support,
is

to every deceitful pre-

God

himself represents the Messiah

shall
ii.

whom

he

about to send as the true and solid foundation which

never be
In this

shaken.

He

sustains all

who

trust him.

Comp.

Pet.

G.
is

way

the promise of

Immanuel, the miraculously born Messiah,

made, in

184
is

COMMENTAKY ON THE
written, Behold, I lay in Zion a

[Sect. XI.

lujv kidov
irtTpav

TrpooKOfifiaTog

Kol

Btumbling-stonc and rock of offence;

OKavdiiXov,
tTr'

Kol Traf 6

and whosoever believeth on him

shall not be a.shamcd.

TTtarevDV

avrio ov Karaia-

;^;uvt97/(Ttrat.

X.

Brethren,

my

heart's desire
for Israel
is,

and
that

'A6t:Af}ioi,
t/iz/f

7/

fitv
ij

evSoKia
dtrjOig
7/

ttj^

X.

prayer to

God

Kapdiag Koi

TTpog

direct contrast to the irreligious

and

infidel rejection

of a divine attestation

by Ahaz.
" Stumbling-stone and rock of ofience or against which one
:"

That

is

a stone or rock over

may

stumble, or dash himself.

figurative, like "gin, snare, trap," for

whatever or whosoever

The expressions are may become

"shall not

the cause or occasion of injury.

"Shall not be ashamed

haste."

:"

In the

Old Testament
'shall not

it is,

make

This

is it

the usual

meaning of the Hebrew word

this:

ui'^n'^,

and the idea

conveyed by

seems to be

hurry away,' as one would

who had no
on.

confidence in the strength of his defence or what he had relied

Thus

it

expresses the idea of permanent and steady trust, in opposi-

tion to flight impelled

fore that in the

by doubtfulness and
is

fear.

It is

not surprising there-

Arabic the same verb

used

in

the three senses of to

hasten, to fear, and to be ashamed^ for in fact the ideas are naturally con-

nected.

The

last,

which
;

is

that of the Septuagint,

is

followed by St. Paul,

;

both here and

first is

in x. 11
in

the Clialdee and Syriac prefer the second

and the

adopted

our English translation of the prophet.

The conjecture
should be

of Grotius,
altered to

Hammond, and

Bishop Lowth, that the

conjectures,
is

Hebrew

D'^n*^, like

most other such

both unsupported and

unnecessary.
X. 1.

the

As this verse is "Israel:" The better reading is 'them,' avri^v. commencement of an ancient lectionarium or Church lesson, the noun
for the

was probably substituted

gregation.

pronoun for the information of the conin

We

have a similar substitution

'

Acts

iii.

11 of "the lame
lectionaria con-

man who was

this

healed" instead of

he.'

Sometimes these

tained introductory clauses preceding the words of Scripture, and perhaps

may have

given rise to the admission of such clauses occasionally in

the Gospel for the day in our the Gospels for the fourth

Book of Common Prayer. See, for example, Sunday after Easter, for the sixth and ninth
and
St.

Sundays

after Trinity, for St. Philip

James' day, and that

for All

Saints' day.

In all these cases the introduction is quite unnecessary, to

is

say the least, as no intelligent hearer can doubt that the speaker

Jesus.
is,

"That they might be saved:"

that they

Literally, 'for salvation.'

The meaning

may
26.

be converted and enjoy the blessings of Messiah's kingdom.

Comp.
2.

xi.

"I bear them record:" The original word sometimes expresses sim-

Cn. X.

1-3.]

EriSTLE TO THE EOMANS.

vnep avrcjv [eoriv] elg Uaprvpoi yaQ avTOig,
they might be saved.

185
For
I

Tov
2
3

i9e6v

bear

a(x)TT]piav.

them
ledge.

record, that they

have a zeal

on
T7)v

C,T]Xov

deov exovoiv, dXX' ov

of God, but not according to

know3

Kar' emyvcjaiv. 'Ay voovvreg

yap

For

they, being ignorant of

rov ^eov diKatoavvqv, koI

God's

righteousness,

and

going
right-

T7)v Idiav diKaioovvTjv ^7]TovvTeg

about to establish their

own

ply the idea of attesting, and sometimes the additional meaning of in

opposition
to,

or in favour

of.

The

last is

here intended
is

'

willingly bear
22,

testimony in their favour.'

39, and often elsewhere.

" Zeal of God

Thus the word

:"

used

in

Luke

iv.

Heb.

xi.

Some
'

regard this as a Hebraistic

is

superlative for very great zeal, like mountains or cedars of God, that

very lofty ones.

is

often used.
3.

But the better meaning is zeal for God,' as the genitive Comp. John ii. 17, " zeal of (for) thine house."

"Ignorant:" The ignorance of the Jews respecting the spiritual na-

ture of Messiah's

kingdom was

certainly a guilty ignorance, as they

;

might

and ought

to

have known better

but

still it is

not to be doubted, that the

Apostle here uses the expression as somewhat apologetic.

This

is

evident

from the connection.

had
Acts
17.

And

thus St. Peter tells the Jews, that he

knew they

crucified the Messiah, without being

iii.

aware of what they were doing

St.

Paul also speaks of

1

his
i.

own
13,

persecuting course of con-

duct as carried on in ignorance:

such actions
is

Tim.

not done away, although

it is

9. The somewhat modified.

Acts xxvi.

" God's
It is

guilt of

righteousness :"

That

is,

God's plan of

justification in opposition to a fan-

cied one of their own.

4.

"

For"

is illative

and logically connected with what precedes.

'

as if the Apostle had said,

to justify.'

They
In

are ignorant, for the law

was not intended

is

"

The end

:"

Some

explain the

word thus
true

'

Christ

the com-

pletion, fulfilment of the law.

him

it

finds its full accomplishment.

is
;

He

kept

it

perfectly in all respects.'

is

This

but

it is

not the natural

sense of the expression, nor

nection.

the meaning very well adapted to the conis

To say

that Christ fulfilled the law

too general a truth to be

here introduced.

And

to represent the Apostle as stating, that Christ's

actual fulfilling of the

as the

moral law

is

imputed or made over to the believer

simply to assume a sense of the words
termination.

ground of his

justification, is

which cannot be proved.

that with Christ the

According to others the Apostle merely says,

its

law comes to
is

He

brings

it

to its end.

This also
require.

is

true,

but the sense

it

not so important as the context seems to

Besides,

may

lead to a misapprehension of the true scriptural

justification
;

view of the doctrine of

think, appear in

and

this

misapprehension does,

Koppe's note.

He
24.

gives the general idea of the verse

thus: 'the law having been abolished through Christ,

we

are

all justified

by

faith

;'

and

refers to Gal.

iii.

As

the general scope of the Apostle'3

186

CO M

KXTAUV

<J

N T

II

[Sect. XI.

cousnoss, Imvc not submitted themselves

arijaat,

unto

the righteousness
is

of

ovx
vo/xov
Trai'rt

vr:Frdy7]aav.

r^ dtmioavvQ rov deov TtXog yap

UoJvaTjC

God.

For Christ

the end of the

Xpiarur dr diKaioavvTjV
tcj 7TiaTf:v()vri.
ri^iv

law
5

for righteousness to

every one
describis

that believcth.

For Moses

yap

ypdipei

6cKaioavv7jv rijv

eth the righteousness wliich

the law, That the
thosc

of

Ik tov

vofiov

on

noifjaag

man which docth

avrd dvdp(,}nog
to'k;.

^ijoerac ev av7TiaTt(i)r

things shall live by them. But the righteousness which is of faith spcaketh on this wise, Say not
in tliine heart,

'II

6i Ik

6iKaio-

avvTj

ov~(0 Xiyei

n?)

d-yg iv

Who
that

shall ascend
is

into

heaven

to

bring

rig dvafi/jaer^ Kapdia aov rai elg tov ovpavov tout' eori XpiOTOv Karayaydv -rig 7)
;

representation in this and the next verses, he states as follows authority of the Mosaic laws lasted,
that
it

'

While

the

was by a

careful observance of

them
is

men

obtained salvation

but now, since the abrogation of those laws

Jesus
the

by

Christ, the sole condition of salvation is this, to believe that

tlie

Christ,

Son of God

sent from heaven to earth, and that he

different

was

raised

from the dead.' This view, which presumes that

tion

ways of justifica-

and acceptance with God have obtained under

different times, is directly at variance

different dispensations

and at

with the general tenour of

is

Scripture, and particularly with the scope of this Epistle, which

to

intended

show

that faith, and not observance of laws, has in all ages been the

principle

by which,

to use the

most expressive and appropriate language

of Clement of Rome, "Almighty

God
iv.

has always justified

;

man from

the

beginning of the world."

there.

Comp.

3-8

also Ileb.

iv. 3,

and the note

There
to the

is still

another view of the Apostle's expression, which appears

;

preferable to either

though

it is

possible that the idea of putting an end

'

law

may

also

be comprehended.

Christ

is

the end or object or

institution,
justi-

scope towards which the law tended.'

The whole Mosaic

and to prepare

ceremonial and moral, referred to him as the one and only source of
fication.
It
iii.

was intended
24.

to lead to him,

for his coming.

See Gal.
obtained

neither was nor could be the

in

away the law, so as to show that it means of a sinner's justification. This can be no other way than by faith in Christ; and to him the law alhas forever done
righteousness" or rather justification "which
is

He

ways had
5.

reference.

"The
is,

of the law:"
ix.

That

a conceivable but merely ideal justification, as in vcr. 3 and

31.

The quotation is from Lcvit. xviii. 5. St. Paul does not mean to say, that Moses intended to describe this justification when he wrote the words here They contain a promise of happiness to the sincere observer of quoted.
God's laws.
But, inasmuch as they
fitly

express the principle of

justifica-

Oh. X. 4-10.]

EPISTLE TO THE EOMANS.

r^v dfivoaov
ri
;

187
above
:

Karaf^rjaerai elc

Christ
shall
is,

down from

or,
?

Who
that

tovt'

tOTi Xpiarbv ek veKpu)V

descend into the deep

dvayayelv.

'A/LAa

Aeyei

to hring

^yyi;f oov rb pTjud eoriv, ev tCo OTOfiari aov koX iv t^ Kapiia tovt' eOTL TO prjiitt Tfjg GOV

the dead.

up Christ again from But what saith it ? The

thy
is,

word
the

is

nigh thee, even in

:

mouth, and in thy heart

that

that

TrioTeug,

Kijpvaaonev

on,

word of faith which we preach

if

edv

ofioXoyfjaxig ev tgj

GTOfiaTi

thou shalt confess with thy

the

aov KVpLOV
aigg

'Irjoovv, Koi ttiotev-Qeog

mouth

Lord
thine

Jesus,

and

shalt

ev

txj

KapSia gov, otl 6

believe in

heart that

God

avT0vi']yeLpeveKveKpix>v,aii)-B'i]Oxi.

10 Yiapdia ydp TTioreveTat elg diKai-

hath raised him from the dead, thou shalt be saved. For with the 10

tlon

by

law, the Apostle introduces his

own thought

in this

most appro-

priate language of the

in the

Hebrew lawgiver. Commentary on Hebrews, p. 27. 6-9. The principle just stated in illustration of viticus, applies also to those here made from Deut. The St. Paul interweaves his own. illustrations.
Israelites,

See the remarks on quotations

the quotation from Le-

xxx. 12-14, with which

justification of faith is

personified and

because,

made to speak in the words of the address of Moses to the when he endeavours to induce them to obey the law of God, instead of being attended by any particular difficulty, it is com-

paratively easy.

As

the descending into the deep, or abyss,

is set in

con-

trast to the ascending into

heaven and explained by bringing up Christ

In

from the dead,

is
is

it

hardly admits of a reasonable doubt that the word ddvaaov

here used to denote the place of the dead.

Deuteronomy

the language

"who

shall

go over the sea;" but

St.

Paul merely gives the general

thought in the Pentateuch without confining himself to the very words.

In Ps. cvii. (Sept. cvi.) 26, "

mounting up to the heaven" and " going down

to the depths," are expressions

rising

employed to describe poetically the vessel on the lofty wave and sinking into the trough of the sea, and the two extremes are marked in the Septuagint by the words ovpavu)v and d6voa(i)v, just as heaven and hades are contrasted in Matt. xi. 23 and
elsewhere.
" That
is," vs. 6, 7,

refer the reader

who may wish

its

to see the va-

rious views of commentators on this phrase, and

supposed connection
It

both with the words of the Apostle and Moses, to Tholuck's note.

seems

to

be merely exegetical of the Apostle's application of the words

to,

quoted, and equivalent

'as if Christ were to be brought

The expressions here

or over the sea,
difficulty.
all

used, of going

up

to heaven, or
idea,
:

down or down to the

up.'

abyss,

convey the same general

Prov, xxx.
3, 4,

namely, that of extreme

neither learned wisdom,

Thus

in

we

read

"

nor have the knowledge, of the holy.

Who

hath ascended up into heaven

188
heart

COMMENTAUY UN THE
man
is

[Sect. XI.

bclicvcth

unto

ri;,'lit-

ocfvv7]v, OTOfiari

(Jt

cousncss; and with the moutlicun11 fession

eir

oiorrjinav.

Atyei
6

onoXoydrat yap 7/11

in'

made unto
him

salvation.

Tor

yparpij

rru^

rri.arevcjv

the Scripture saith, Whosoever helievcth on

shall not be

avraj ov Karaiaxvvdi'iaerat.

Ov 12

ashamed,

yap iari dcaaToXrj 'lovdaiov re

or descended

who

hath gathered the wind in his

fists?

who hath bound

?

the waters in a

what

is

his
is

garment? who hath name and w hat is his

established^ all the ends of the earth

son's

name,

if

thou canst

tell

?"

The

meaning

evident, these things are extremely difficult; they require a

superhuman power.

And

so in the Apocryphal
:

book of Baruch,

iii.

29-31,

speaking of wisdom the author says

"

Who

hath gone up to heaven,

?

and taken her, and brought her down from the clouds
over the
sea,

Who

hath gone

and found

her,

and

will bring her for

It is

pure gold?

No man
by
It

knoweth her way, nor thinketh of her path."

sage quoted Apostle.

plain that in the pas-

Moses does not

is

refer to the particular points discussed

the

He

persuading the Hebrews to obey the divine law.

difficulty, as if
its

does

not involve anything of special

the heavens were to be scaled,

or the broad and stormy sea, with

mountain billows and deep watery

chasms, to be passed over.

It is

comparatively easy and within the reach

of moderate

effort.

Employing
justification

the

same language, and adapting

it

to his

purpose, St. Paul expresses thereby this thought, that the blessings of the

Gospel scheme of
dition of faith,

were also attainable on the very

facile con-

which was within the power of every sincere and earnest

" In thy

seeker after salvation.

mouth and

in
is

thy heart" are strong

figuit

rative expressions, intimating that the benefit

so easily obtained that

to

may

be said to be even

in possession,

and ready

be enjoyed and rightly

appreciated.

Tholuck, after examining the various methods employed to show that

Moses

predicts or implies the very point intended

by

St. Paul,

comes to
the Ciitici

the conclusion that the Apostle expresses his

own

idea, partly in the lanin

guage of Deuteronomy.
Sacri.

To

the

same purpose Vatablus,

"

He

does not here quote Moses, because he does not follow the

sense of Moses, but only borrows

*'

some expressions from him." The Apostle proceeds to make his application of the language of Moses. The word :" That is, the subject matter which the expressed word deTins, which
is

scribes.

so readily attainable,

is

faith in

the Gospel, the

fundamental principles of which must be cordially believed and publicly

professed.

The

confession of the

Lord Jesus,

like the Master's

own

lan-

guage
course

in

Matt.

X.

32, implies the open avowal of faith in and attachment

to him, notwithstanding the difficulties and persecutions to which such a

may

subject the confessor.

The

resurrection of Christ from the

dead

is

here put

by a synecdoche

for the

whole system of Christianity,

Ch.X.

11-14.]

EPISTLE TO TUE ROMANS.

180

Kal "EXXrjvog

yap avrbg Kv-

For there
the

is

no difference between 12
:

ptof TTavrwv TrAot'Twv elq -ndv-

ra^ rovg iniKaXovnevovg avrov.

13 Ilaf yap, bq dv eTTiKaXeoTjrac rb

14 ovona Kvpiov, oco^/jaerai.

HuJg

the Greek for the same Lord over all is rich unto all that call upon him. For whoso- 13 ever shall call upon the name of

Jew and

which stands or

falls

with this most fundamental principle.

The 10th verse

contains the simple but all-impoi'tant statements, that justifying faith

be

sincere,

must and available confession open and public notwithstanding all

:"

dangers.
11. "
ity with

For

This refers to what had been before said, namely, the

facil-

which the blessings of the Gospel might be obtained on the confliith,

dition of

inasmuch as they are not exclusively confined

or, as

to

any
:"

class,

ha\ing been promised to the believer,

believer.

the Apostle says, to every

See
'

Isa. xxviii. 16,

and similar
6g.

places.

"

Whosoever
which
is

more

accurately

every one who,' nag 6 or

in'

The

adjective,

not ex-

pressed either

the

Hebrew

or Septuagint, although necessarily implied,

definite.

is

probably added by the Apostle, to make the meaning the more

" Believeth on,"
its

em-

This intimates that he

who

exercises such a faith,

so trusts in

object as to

make
is

that his support

and dependence.

It

shows that a
ner
It is

justifying foith

not merely an assent of the understanding

in-

to all the truths of the Christian religion, but also a trust of the whole

man on
the

Christ and his system for acceptance and ultimate salvation.

the divine
life,

germ of

VFhlch unites the soul to

God and

the Ee-

deemer, and thereby develops

12, 13.

itself in the

well formed Christian character.

"The Jew and

The
That

Greek frequently means.

call

" The same

pray

the Greek," or Gentile,

Heathen; as the word

is

Lord over
in

all

rich unto all that

upon him."
also the free
Call

epithet " rich" implies the fulness of his blessings,

and
'

and abundant manner

is,

which he dispenses them.

ii.

upon

:"

to, as in
is

2 Tim.

22, "

them

that call

on

the Lord."

The description
i-efers to Christ.

entirely

appropriate, whether applied to

it is

God
See

or Christ.

But fiom the words that follow

probable that " the

same Lord"
ix.

14, 17,

where "calling

They harmonize with the usage in the Acts. upon the name of the Lord" is equivalent
i.

to invoking Christ.

In 1 Cor.

2, also. Christians are distinguished

by

the appellation, those "that call upon the

name of Jesus

Christ our Lord."

The verses that follow confirm this view, as Christ is evidently he who is to be preached and heard and believed in, and consequently called on. The quotation in ver. 13 is from Joel ii. 32, (in the Heb. iii. 5,) and in immediate connection with the promise of the abundance and extraordinary efflision
of the Spirit, which was verified at the
the expression
St. Peter,
first

Christian Pentecost.

With

"The same Lord

is

overall,"

compare the very similar one of

"he

Lord of all," employed

directly of Christ in Ac^s x. 36.

1 00

COM M E N T A K V
How then
whom
they
kIkiU

O N

II

[Sect.

XL

14 the Lord shall he saved.

HJiull tliL

cull

on him

in

ovv iiriKaXeaovrai, tic bv ovK hrioTevaav ttwc ^^ marevaov;

havc not helicved? and how

they believe
in

mv,ovovKiJKOvaav
t^t:KT]pviovaiv,
oi
ol
;

rrcoc

6k ukov;

him

of

whom
how
?

they
shall

aovm x^P'C Krjpvnnnvro^

edv
fiii

ttCj^

15

have not heard? and

1

fiTToaTaXoi

they hear without a preacher

and

Kadojg yeypaTTTai

cjr uypaloi
ei-

how

.shall

they preach, e.veept they

nude^ tCjv EvayyEkii;ofitvu}v

14 ct seq. Several commentators, among

consider this as an ulijection, either urged
thor,

whom

is

Professor Stuart,
stated by the au-

by a Jew or

"The objector apologises for his unbelieving countrymen, that many of them had not heard the Gospel The Apostle answers that many who had heard it did not proclaimed. To this the Jew replies, that the quotation itself implies that believe it. men must hear the Gospel before they can believe it." The 17th verse " the suggestion of the objector, who means to insist by is also regarded as it that many of the Jews are not culpable for unbelief, inasmuch as they
which
is

answered

in ver. 16.

have not heard the Gospel, and hearing

18th the answer
is

is

necessary to believing."

In the

that they have heard.

This theory of direct objection and answer seems both unnecessary and

improbable.
jection
is

That the Jew would

;

state or the Apostle allege such an obit

not very likely

it,

because

admits that

if

the

Jew on

hearing the

Gospel had rejected

he would be guilty.

But

this is

a postulate, which

of course, he would not allow, and the Apostle could not assume.

And
re-

without supposing any such formal objection and answer, the series of

mark
in vs.

is still

simple and natural.

Some

interpreters suppose that St. Paul has the heathen only in view
is

14-18, and that in 19 there

a transition to the Jews or

Israelites.

Tholuck thinks that the Apostle terminates with ver. 13 the course of
thought begun at ver. 4, and then returns to that in vs. 1-3, intending to show
that the opportunity of believing had not been withheld from the Jews.

He

remarks that although

in ver.

13 the word

Traf,

everyone,

may

be em-

ployed to show that the heathen are not excluded, yet those that follow,
referring to the comprehensiveness of the cf^ression,

may

include both,

having a special reference however to the Jews.

lie does not consider the

words "not all"

in ver. 16, as relating to individuals

among

heathen and
in

Jews, but rather to the latter as a body, at least to them principally

tradistinction to the
after

con-

mass of heathen.

If

it

should be thought strange that,

what has been

to

said in vs. 15, 16, the question should

difTiculty as

be raised

in ver.

18, "

have they not heard ?" he considers the

it

removed by sup-

posing

be emphatic, declaring that they had heard most abundantly

Either by Christ or

and

fully.
:"

"Sent

God

or both conjointly, for in this mission

Ch.x.u-is.]

epistle to the eomans.

be sent? as
tiful
it is tlie

191

oi]vi]V,

Twv EvayyeXi^oiMtvuv rd
'AAA' ov -navreg
vtttJ-

written,
feet

How bcauthem that

and

16

dyat?tt.

are

of

Kovaav rw evayyeXiu). 'llaatag Kvpie, rig imorevae yap Xtyet 17 Tg uKoy i]HU)V "Apa i] -nioTig e|
;

preach
bring

the gospel of peace,

gLacl tidings of

good things
obeyed the 16
saith.

But they have not

gospel
avIio
:

all

dKoT]g,

Tj

de aKoi) 6td prjuarog

for

Esaias
oui-

Lord,
?

18 ^eov.

'AAAd

Aeyw

fifj

ovk

hath believed

report

So 17

the

Holy

Trinity with the Messiah co-operate.

call

Such sending implies both

an internal

by

the Spirit, and an external commission

by

legitimate

ecclesiastical authority.

Although the Prophet

yet he has also

is

describing poetically the

delight with which the messengers

who announce

the return

from the Bab-

ylonian captivity are received

in

view the heralds of the

Gospel proclaiming to

men

its

" glad tidings of great joy."

The passage,

which

is

from

Isa.

lii.

7, is

not accommodated, but cited in accordance

with the ultimate meaning of the prophetic word.

See Discourses on

Prophecy, the 5th, pp. 86, 87, and Note In ver, IG the quotation from Isa. liii.
unbelief.
this

xvii.
1, is

applied principally to Jewish

If

" Report," aKoi]-

That

is,

the thing heard, the message.

meaning of the same word be retained in ver. 17, where our translation renders it " hearing," then " the word of God " will denote the divine

command.

The

different shade of

meaning expressed by our translation

io

arises quite naturally

from the verb

will

hear before used.

If this translation

be preferred, the sense

be that

foith follows the hearing of the pro-

claimed word or message.

18.

" Their sound went into

all

the earth" &c.

This is a quotation from

it

Ps. xviii. 5, in the Septuagint, with the words of which

agrees accurately.

The English notation

this

is xix. 4.

occurs relates to

the excellence of his

The former poition of the Psalm in which God's glory in the work of creation the latter, to revealed word. The Psalmist speaks of the divine
;

works, especially the heavenly bodies, as proclaiming to the universe the

majesty and power of their almighty framer and director

the Gospel as a

and the Apostle

quotes them, as admirably suited to express the universal proclamation of

new and heavenly

its
its

creation, a re-making of the

moral chaos,

and a forming of
to the

honour of

discordant materials into one united, harmonious whole, "great original." "Their sound " &c. The Hebrew

has

i;^,

" //ne," the Septuagint (pdnyyog, "

Vulgate " sonus."

which

is
it

sound,'''' which is followed by the The former may express simply the idea of extension, denoted by the very meaning of the word, and in the author's

mind

may be

carried out indefinitely

and the

latter

may

be a declarathe

same effect in harmonious movements of

tion to the

the language of the poets,

who speak of
is

the heavenly bodies, or the divine liarmony of

the celestial spheres.

In either case, the general thought

the same.

192

MM

KN TA K Y

U N

1 1

E
elg

[Szct. XI.

then faith cometh by hearing, and

TJKovaav
rT/f

^evovvye
i^Tjkdev

-naaav

18 hearing by the word of God.

I say,

Hut
Yes
all

yrjv

<pd6yyog

Have they

not heard

avrCJv, Kal
olKuvfihi'Tig

dg ra
rd

irepara tTi^

verily, their

sound went into

the

pijiiaTa
fii)

avrdv.
ov/c

earth,

and their words unto the

But
I

'AAAa ^tyw
tyj'w
;

'InpaifX

19

19 ends of the world. not

Israel
I

say,

know?

First

Did Moses

rrpwrof Mwia/^r
vjiag

Atyet
trr'

^yw napa^TjX^au)
edvei,
)'tw

ovK

saith,

will

provoke you to jealousy

tTrt

t^vei davvtrii) -napop'lloatag de aToroP./xa 20

by

tfiem that are

no people, and by
I

Vfidg.

a foolish nation

will

anger you.
saith.

Koi Xiyei

evpe^v

rolg

i[it

[J.TJ

20 But Esaias

is

very bold, and

The course of remark from

invokes him shall be saved,
necessary.
it

ver.

13

is

as follows: 'Since the divine

his

promise shows that every one who regards Christ as

follows that faith in
of,

Redeemer and thus

is

him

as such

absolutely

Of

course he

must be heard

and therefore proclaimed by and multitudes also of the

divinely sent messengers, who, as the prophet says, will be joyously received.
It is

true that the

Jews
Isaiah,

in general,
;

heathen, have not obeyed the Gospel

but

this

might have been expected,

that the
I

and was indeed predicted by

that

whose very language intimates

in

Gospel must be proclaimed and heard

it

order to be believed.

And

say

has been so proclaimed most extensively, just as God's being and

attributes have been proclaimed to

mankind from the

creation

of the

world.'

19-21.

"Did

not Israel

know?

As

genius

is

proverbially inventive,

two

critics,

making the word

Israel accusative

and imagining God to be

the subject of the verb, translate thus: "does

(that
is,

love) Israel ?"

is

See Olshausen

in loc,

God then no longer know who very justly remarks,

that this idea

not brought forward until

xi. 1.

Several interpreters unthe Gospel

1'

derstand the question thus: 'did not Israel

know

was

it

not

made known

to

them?

But

this

would be a vapid repetition of what had

been said before; and, moreover, the reply which immediately follows would have no bearing on such an inquiry. The connection in which it
stands and the answer
calling of the Gentiles

made
and

to

it

sufficiently

show

that

it

relates to the

their

admission into the Christian church.

not the Israelitish nation

that
is

know

that such

was God's purpose?

Did They did

;

to say, they

tention.
in

Matt.

own Scriptures abundant evidence of this inCompare " when they knew" in 21 and " seeing " and " hearing" xiii. l.S. The Apostle begins by citing the testimony of Moses;
had
in their
i.

which he limits himself to one passage in Isaiah, although he might have quoted many from the same prophet, and also from other Old Testament writers. The language of Moses in Dent, xxxii. 21, expresses God's
after

indignation at the Israelites on account of their idolatries, and implies his

" ;

Ch. X. 18-XI.

2.]

EPISTLE TO THE KOAfANS.

I

193

^TjTovaiv, IfKpavrjg eyevofiTjv rdtg

21

i{ME fiij inepcjToiat.

Ilpog de rbv

me

^lapai]X Aeyec

oXtjv rijv ijnepav

was found of them that sought not; I was made manifest unto them that asked not after me. But 21
he
saith, All

i^eTTtraoa rag X^^P^^ i""^ TTpbg Xabv aTTetdovvra Koi dvriXe-

to Israel

day long I

have

stretched

forth

my

hands

yovra.
XI.

unto a disobedient and gainsaying

people.

p) aTT^aaro 6 deog Tov Xabv avrov fir] yivoijo Kot yap eyw 'laparjXirrjg
;

Aeyw ovv

say then, Hath

God

cast

away
I also

XL

his people ?

God

forbid.

For

am

elfii,

EK onepiiarog

^AfipadfJ,, (pv-

an Israelite, of the seed of Abraham, of the tribe of Benjamin.

XTjg Bevcafxiv.

Ovk dncoaaTO

God hath not

cast

away

his people

^ebg rbv Xabv avrov, ov

eyvd)
'

irpo-

which he foreknew.

Wot

ye not
?

7]

OVK.
rj

oldare, ev 'KXca
;

what the Scripture

saith of Elias

ri Xeyec

ypa(f>rj

d)g

ivrvy-

how he maketh

intercession to

God

intention to deprive

them of

their peculiar

and covenant blessings, which

they contemptuously regarded

he would bestow upon the Gentiles,

as

whom

weak and

silly,

and unworthy even of the

name

of a people.

The

indigis

nation or jealousy or emulation which would consequently be excited,

directly stated as a result of this transfer of privileges

from the

Israelites

to the Gentiles.
to the point.

The quotation from Isaiah Ixv. I, 2, is plain and directly The Gentiles are represented as those who had " not sought
This refers to the condition of ignorance and
indif-

or "asked after" God.

ference into which they had sunk before the Gospel

was proclaimed

to

them.

See

ix.

30, and note.

The next verse declares the disobedient and

obstinate character of the Israelites, and the earnest though fruitless efforts

of untiring goodness to reclaim them.

xi.

Having shown why

the

Jews

in general

were excluded from the

kingdom of the Messiah, St. Paul now proceeds to console those of his nation who had embraced the faith of Jesus, under the affliction which a consideration of the lamentable state of their countrymen must have produced and to discourage in the Gentile converts any disposition to inordinate selfcomplacency, and any tendency to treat the Jews with contempt on account
of their

own

spiritual superiority.

He

states that in fact

become converts

to Christianity

that the unbelief of those

many Jews had who remained

to the

obstinately prejudiced against the truth, had been

made conducive

welfare of the Gentiles

the

and

lastly,

he speaks as

if

he confidently expected

coming of a period when the Jews as a nation would acknowledge Jesus

1-4. "

as the true Messiah and accept his Gospel.

Hath God

cast

away

his people ?"

Is this

a legitimate conclu-

sion from

what has been before

said respecting

the rejection
It is

of unbe-

lieving Jews,

and the substitution of converted Gentiles?

it,

not.

The

Apostle solemnly denies

and proceeds to sustain

his denial.

In order

13

194
3

COMMENT AKY ON

TIIH

[Sect. XI.

against Israel, saying, Lord, they

X^^^'^ '^V

^^V

"""^^ "^"^ 'Itrpo^A,-

have killed thy prophets, and diggcd down thine altars, and I am

Kvpu, rovg

npo(l)firac

aov dm:K-

reivav KaX rd dvaiaariipid aov

rightly to understand the purport of the question,

settle the

it

becomes necessary

to

meaning of the phrase

" his people."

This cannot possibly be

received the Gospel.
It

limited to that portion of the

Hebrews who had

is

denotes the nation as a whole, as the word

used

irt

the immediately
it is

preceding verse.

This

is

the usual sense of the phrase, and

often

em-

ployed in connection with the most affectionate expressions of regret on account of their pcrverseness and wickedness, and the severest denunciations of wrath.
Niv. 7,
liii.

See,

among

a multitude of instances of the same phrase, Ps. Joel

6, xciv. 14, Isa. xxx. 26,

The words
for a

"

my

people" often occur

Isa.
i.

in the

few examples,

3,

lii.

4, 5, G,

Luke i. (58, vii. IG. same general meaning. See, and Mic. vi. 3, 5. Usage then susii.

18, Mic. vi. 2,

tains the general meaning.

And

the context admits of none other.

It is

not

uncommon,

indeed, to explain the verses which immediately follow in such a

way

as to agree with

and even sustain the limited meaning

as if the Apos-

tle had intended to allege the fact of being an Israelite himself as a proof But this is a very frigid sense, and that God had not rejected the nation.

quite unworthy of such a writer.

ter or

Who

that properly estimates his characto show, that

works can suppose that he would undertake

God had

not rejected that portion of his ancient people whom he had admitted to the blessings of Messiah's kingdom 1 or that, if he thought it worth while

prove such a self-evident proposition, that he would choose to do so by adducing himself as the evidence ? This is not in character with so Not in such manner, or by such help, logical a head, or so humble a heart.
to

may we
'

look for the support of truth

all his

by Paul.
I

lie does not

mean

to say,

God

hath not rejected

people, for

myself
"

am

a Christian of Israelin the latter half

itish descent.'

According to

this view, there is

1
I

no point

of the verse.

Why does

he particularize

am," says
"

he, "

an

Israelite :"

He

selects the
:"

ham

He
:"

recals to the

pillar" of the

Of most honourable appellation. mind of his readers the venerated patriarch, " the " Of the tribe of nation, as Maimonides denominates him.
least yet

the posterity of Abra-

Benjamin

The

most esteemed of

all,

who had

allied

them-

selves to the tribe of Judah, and had not rejected the divinely established

government of "the house of David," the

Isa. viii. G.

softly flowing waters of Siloah

he merely intended to show that the whole of God's ancient people had not been cast away by alleging himself as an example, it would have been enough to say, 1 claim that I myself have not been re-

Had

'

Undoubtedly he employs these expressions under the influence of jected.' feeling. They all imply a depth of love for his nation, a different a very love which could not possibly bear the thought of their final and irrecover-

Ch. XI.

3, 4.]

EPISTLE TO THE ROMANS.

/tayw vneXeicjidrjv
^i]TOvat
ti)v ipvxrjV
left

195

KareaKaipav
fiovog,

Kal

uov.

'AXXd

ri

Xeyei

avrio 6

alone, and they seek my life. But what saith the answer of God unto him? I have reserved to my-

able rejection. He means to tell them, that as an Israelite, a son of Abraham, one of the little yet honoured tribe of Benjamin, it is the farthest from his thoughts, to represent his beloved nation as thus rejected by God, who had so highly regarded and honoured them.

The Apostle then proceeds

prophet.

to illustrate

what he had said by referring

to

the case of Elijah and the condition of the Israelites in the time of that

ing of the
its

His illustration has been supposed to confirm the limited meanwords " his people." But this arises from a mistaken view of scope and intention. The prophet, depressed by melancholy apprehensupposes himself to be the only true worshipper of Jehovah
left

sion,

among

the multitudes of Hebrews.

But the divine communication consoles him

has
still

with the assurance that, notwithstanding the wretchedly degenerate condition of the chosen people,

God

seven thousand sincere worshippers.

These
ple"

faithful

whom

adherents have been supposed to correspond with the " peothe Apostle says " God hath not rejected ;" and the analogy has

been thought to run thus

sand devoted servants

who have

received

As in the time of Elijah God had his seven thouwho were even then his chosen people so the Jews Jesus as the Messiah are now his people, and these he
: ;

hath not rejected.

But

this is

not the point of comparison.

Rather, in accordit

ance with the analogy of God's dealings as exhibited in Scripture,

thus
:

runs

As, in the degenerate days of the prophet, the seven thousand

faithful,

the holy " remnant," preserved the true religion, and thus prevented the

divine vengeance from e.xterminating the whole nation

so

now, those holy

and

faithful Israelites

who have embraced

final

the Gospel, preserve their faithless

brethren from utter and

leaveneth the whole lump."

titude
;

abandonment by God. The " little leaven The holy few preserve, in a degree, the mulis

the devoted portion consecrates, in a sense, the whole mass.

The

correctness of this view

sustained also

by what

follows.
1,

The

introductor^Mvords of ver. 11 evidently refer to those of ver.

the subject

of which

is

certainly in the Apostle's mind.

off,

the casting

and both are denied

in the

The falling corresponds with same emphatic terms. Yet it is

;

unquestioned that the stumbling and the falling relate to the nation
indeed the subsequent verses place this beyond
clusion follows
all

and
con-

doubt.

The same

from

ver. 16,

both of which are said to

nation.

where " the lump" or mass, and "the branches," be " holy," correspond with the body of the

And what
;

is

stated in vs. 28, 29, settles the true interpretation of

the phrase under consideration.

to

'As respects the Gospel, they are enemies

gifts

God

but as respects God's choice of the nation to be his covenant peo-

ple,

they are beloved on account of their fathers: for God's gracicus

196
self seven

COMMENTARY ON TUE
thousand men,

[Sect.

XL

who have
tliis

^pT^/uarm/iOf

KariXnrov efiavrCi

not bowed the knee to the imai/c of

5
Baal.

tTrraKfO^fAtovf JxvJpaf, otTiveg

Even

so then ut

j)res-

ovK

tKUji^pav

yuvv ry

BdaX.

and the benefits of that state into which he

relation to which
lie

calls

and

places, are matters in

does not change his mind.'

placed
in

This

is

true, although

multitudes

who have been

that state

may

forfeit its blessings

throu<:h nej'leet and sin.

The conclusion
Israelites as
still,

therefore

is,

that the Apostle regards the

mass of

the

notwithstanding their infidelity and opposition to Christi-

anity, as in a modified sense God's people, although, in another respect, he

represents

them
Hos.

as not being his people.

This view

is,

moreover, in

accordance with certain prophecies, and especially with that symbolical

pj-ediction in
iii.

It

harmonizes with the remarkable

fact, that

Provi-

dence has preserved the Jew s as a people, though not properly as a

nation distinguished from others
;

political

it

sanctions the expectation, evidently

cherished

by

the Apostle and in accordance with what had been predicted,

;

of their future conversion

Christians to adopt the

and

it

ought to excite, animate, and encourage

most

efficacious

measures

in

order to accomplish a

consummation so earnestly and devoutly to be wished. "Whom he foreknew:" See the note on viii. 29,
That
is,

p. 150.

"Wot:"
in the older

know.

The word

is

of Saxon

origin,

and

is

employed

English versions both here and elsewhere.

in

It

occurs also in the authorised

2 Cor. viii. 1, "do you to wit," for 'inform you;' and in Phil. i. 22, wot not." These are the only instances in which it is employed as the translation of yvwpt^w, although the Greek word occurs 24 times. In Acts The quotation is from 1 Kings iii. 17, the original of "I wot," is ol6a. " Of Elias:" The Greek is ev 'HAm. The preposition may xix. 10, 18.
"
I

be rendered of or concerning as the Hebrew beth often means. Thus David " Concerning the Messiah Kiinchi on Isa. xi. 4, 5, uses it concerning the
:

righteous."

And, although the passage

is

not cited so

much
;

in reference to

the piophet as to the seven thousand faithful Israelites

yet, as he

was the

most distinguished person, to whom the divine oracle had been communicated,
the language

may

well be said to respect him.

is i,

Still, it is

very probable that

the best translation

and that the Apostle adopts a method of quoting

very
tion,

common
in

with the Kabbics.

i. ;

Thus they

say,

it is

written in the crea-

meaning Gen.
Judg.
in

in the
;

concubine, referring to the story of the Levite

is,

mentioned

xix.

in Gabriel, that

Dan.

ix.

21 et seq.

and

so, in

Moses and
o(pe(i}g

David.*

In the Epistle ascribed to

tliis

Barnabas, chap,
:

xii.,

we

have perhaps an instance of

ev

mode

of reference

i]

napafiam^ 6ia rov

Euo
I.

yt:yove, the transgression took place

p. 81
;

by means of the serpent

See Sarenhuslns nbl np., Thesis 49,

Vol.

Part

Chap,

Iv.

Sect

v. pp. 133, 134, Edit.

and Mlchoclia' Introdactioii to the Lond. 1S28.

New

Testament,

Oh. XI.

5, 6.]

EPISTLE TO THE ROMANS.

rw vvv
Kaipio

197
is

OvTCjg ovv Koi iv

Xelfifia

ent time also there

a remnant acof grace.

Kar'

EKXoyijV

x'^P'-'^^

cording to

the election
grace, then

yeyovev.

EZ 6e xapiri, ovkstl

And

if

by

is it

no more

in

Eve,

Thus

St.

Paul

may

say 'in

Elijah,'

meaning,

in that

part of Scripis

ture which relates his history.

The Vulgate

has, in Ella,

and

followed

by Wiclif and the Rheims translation. Some commentators trace the same method of quotation in Mark .%ii. 26, where they translate " in the bush."
This
is

our authorised version, and

it

coincides with Tyndale, Cranmer,

Geneva and Rheims. Wiclif has, " the book of Moises on the buysch," meaning probably that part of the Pentateuch which relates to the bush and
the occurrence there.

The other
at^

translations

may

very

fairly

be under-

stood to
is ^TTt, is

mean

that

God spoke

in the bush.

Besides, the preposition, which

better rendered

and connected with the words that follow,

"God
BaaA

spake unto him."

T^ BdaX.
; '

The use of
image of

the feminine article has

led several critics to suppose an ellipsis of elicovi, image, and to construe

in the genitive, thus in this case
is

to the

Baal.'

But, as Tholuck re-

marks,

we would
in

expect the article before the genitive.

The
in the

expedient

also quite unnecessary, as Baal is both masculine

and feminine.

The

latter

form occurs

Hos.

ii.

8,

and Zeph.

i.

4, Sept.

Although

place cited the Septuagint has the former, yet St. Paul, quoting from

memory, Whether

uses the gender

most

familiar, or

which

first

occurs to him.

the Phenician and Syrian idolaters united both sexes in Baal, or

is

held the notion of a male and a female Baal,

uncertain.

The idea of
is,

Gesenius, which Tholuck regards as on the whole the most probable,

that the feminine gender

had been substituted

for the masculine,

from

dis-

respect to the pretended deity.

in the feminine,
It is also

Thus

the Rabbies speak of heathen gods

and passages

to the

quite probable that the

same effect are found in the Koran. Jews altered Beelzebub, the lord of Jlies,
See Robinson on the

into Beelzebul, the dtinff-lord, through contempt.

word.
5.

"

remnant according

to the election of grace :"

That

is,

a portion

of the whole people

cious choice.

who have embraced

the Gospel through God's graix.

The language has a

notes.

retrospective reference to

27 and

11,

where see the

is

6. The latter half of this verse, which Hahn has introduced in by many regarded as a gloss, and stricken out of the text.

brackets,
It is cer;

tain that several

and very important ancient authorities reject the words

on the other hand, the Vatican manuscript and the Syriac version It has been thought that a marginal gloss would have been retain them. constructed more in accordance with the form of the preceding clause ; but
and
yet,
this

remark would apply as well

to the supposition of its originality.

in the

It

does not indeed add any idea not already contained

former half;

198
of works;

MMEN T A K V
is

()

II

E
x^-P^^
.

[Sect. XI.

otherwise grace

no

^|
ire

tpyuv, inel
ovketi

7/

O'^*"

morc
then
7

gruce.
is it is

But

if it be

of works,

yiverai ;^apff

[el

de

i^

no more grace; otherwise no more work.

tfyyu)^,

t<77t ;^;a/f,

tTxei

work
then
?

What
but the

to tpyov ovKtri

torlv

tpyov.^

Israel
lie

hath not obtained

seeketh
for,
it,

Tt ovv o
;

tTTti^ijrtl ''lapaijX,
i)

rovro
trrt-

that which

ovK intTV^ev,
TVj^ev
'

6t

tKAoyy

election hath obtained

and the
it

ol

de Xoinol e~(jjpu)-dq-

rest

were blinded

according as

aav, Kado)^ yeypanrai

tSuKev

still,

the Apostle

may

repeat that idea in another form for the sake of emto decide the question of its genuineness
it.
;

phasis.

It is difficult

but the
in the

weight of external evidence seems to be against

verse

The sentiment

may

be thus expressed

'

The preservation of a remnant of Jews

effort

who embrace
and were
"

the Gospel and are retained as God's elect people, results

from the divine choice and favour, and not from human
this not the case,

or merit;

favour would not be favour, [and the distinction

lost.]'

between favour and merit be

7.

What

then ]"
in ix.

What
31 and

has been the issue

x. 3,

It is

what the author

had before stated

with this difference, that there he conthe success of the Gentile

trasts the failure of the

mass of the Jews with

converts, while here the contrast lies between the former and that portion

of their brethren
election."

who had embraced

is
it is

the Gospel.

These are called " the

'

This

simply the abstract for the concrete

limited to Jewish converts.

the elect,' and the

connection shows that

the people have been suffered to continue blind.

judicially their punishment.

The remainder of Their sin has become

the

8-10.

The Apostle now quotes passages from

Old Testament,

showing that the threat of such judicial punishment had been denounced

by God

against obstinate and impenitent offenders.

is

The places referred

Isa. xxix. 10, vi. 10,

to are principally the following, though there

selection of

an allusion to and even a

Hebraistic, and the

words from others of similar import.

4, Ps. Ixix. 22, 23.

Dcut. xxix.

In ver.

9 the elg

is

accusative nouns with the prepositions arc equivalent to the nominative

without.

The general meaninjj of

tliey

this

verse and the next

is

as follows

'Let the blessings which

enjoy be converted into occasions of injury,

for their sinful
infliction,

and thus become divine punishments, and a recompense

conduct.'

God's retributive justice

is

recognised in this penal

which

is

consequently represented as brought on these persons by him.

is

The

clause "unto this day,"

separated by some editors from the imme-

diately preceding words, and connected with the 7th verse, all the 8th

except three words being parenthetical

and Koppe regards them as being

added by

St.

Paul

in

order to accommodate the language to his

is

own

times.

But such an arrangement

both unnecessary and improbable.

The very

Ch. XI. 7-9.]

EPISTLE TO THE EOMANS.

is

199
given them
eyes
that

avTolg 6 -Sebg nvevfia Karavv^eo)g,

-written,

God hath
slumber,
see,

ocp'&aXnovg tov
(I)~a

fijj

pXe-rreiv

the

spirit of

Koi
9

TOV

jLt?)

aKOVEiv, ^u)g TTJg

they should not

and ears that

tliis

afjuepov

i]nepag.
i]

Kat

^avt6
i^T/pav

they should not hear, unto

day.

XeyeL

yevTjdrjTO)

TpdT:e<^a av-

And David
made

saith.

Let their table be

TcJv elg rcayida Kol

dg

a snare, and a trap, and a

KOI elg OKavdaXov koI elg dvra-

stumbling-block and a recompense

words are found

usual one
in

in the text of

Deuteronomy, and the expression

is

a very

the historical books of the

6, Josh. iv. 9, xxii.

Deut. xxxiv.

Old Testament. See Gen. xlviii. 15, 17, xxiii. 8, 2 Sam. iv. 3, 1 Kings viii. 8, 2

Kings

xvli. 34,

2 Chron.

v. 9.

Besides, this construction separates the con-

tents of the 8th verse

from those of the 9th and 10th, although the general

thought

is

identically the

same

and

this is unnatural.

It is

probable that,

in quoting the

words from Deuteronomy, the Apostle

his
is

may
15,
'^

have intended
even unto this

to apply

day,

them to when Moses

own

time, as he says in
is

2 Cor.

iii.

read the vail

upon

their heart.''

be separated from the preceding part of the quotation.

ber
:"

But they must not

" Spirit of slum-

This does not refer to any

to

spirit,

whether good or bad, cominissioned

if

by God

produce spiritual sleep.

Even

the form of expression had

its

origin in the idea of God's

Holy

Spirit producing a religious state of the

;

inner man, and of unholy spirits influencing the soul to evil

result, the condition, is all that is intended,
tic,

still,

the

and the phrase

may be
'

pleonas-

expressive merely of deep sleep, and denoting a state of apathy, total

sinful apathy.

and

Tholuck prefers explaining the word

spirit' as

equiv-

alent to effective power, Kraft.

And

this

seems

to agree with the use of the

word
&c.
;

'spirit' in

some other

places.

Comp.

Isa. xi. 2,
vi. 1,

"spirit of wisdom,"

Eom.

viii.

15, "spirit of

bondage;" Gal.
I

"spirit of meekness."

11, 12.

"I say then:" These words, as

before remarked in the note

in

on ver.

1, refer

back to that verse, and determine

for a

favour of the compreis

hensive sense of the phrase "his people."

'

The general meaning

this

Although the Jews have

time refused the Gospel through inveterate

it is

prejudice and judicial blindness, yet

not to be thought that this has

effecting their irrevocable rejec-

been permitted by God with the view of

tion and utter ruin.

By no

means.

Their temporary rejection has been

made
same
so

the occasion of extending the Gospel to Gentiles.

And

it is

thus

intended to excite the Jews to emulate their example and to embrace the
faith.

And were

this to

be the

result,

what immense blessings would

accrue to mankind, since their faithlessness has been

made the occasion of wisdom causes even the unbelief of the Jews to advance his plans by extending Christianity, much rather will this same wisdom make their submission to the faith of the Gospel illustrate its truth, much
benefit.
If divine

and promote the best interests of the world.'

200
10 unto them;

COMMENT AKY ON THE

let their

[Sect. XI.

eyes be dark-

TTodofia

avrdl^

'

aKOTio&fiTu>aav 10
fifj

cncd, that they

may

not

see,

and

oi oipdaAiioi

avrwv rov

/3AtTr-

bow down
ll
I

tlieir

back alway.

eiv,

Koi rov vojrov avrCjv Sta-

say then,

that they should

Have they stumbled fall ? God forbid:

-rravTix;

ovyKaji^'OV
y,j)

Aeyw ovv

tnraiaav, Iva 11

"Have
last
is

they stumbled that they should fall?"

In this translation the

first.

verb continues the figure which begins with the

But
is

irpoaKOTTTOi

the usual Biblical

word

for stumble.

Uraioi, which

here employed,
ii.

occurs only four other times in the

iii.

New

Testament, namely, James

it

10,

twice,

and 2 Pet.
'

i.

10.
rfw/y,'

In the last case

may mean
its

'

fail

of success,''

in
it

the three former,

i/i

" offendy
it is

It is

doubtful whether in the text

classical

refers to such failure, or

whether

used

in

meaning, to

strike against, to stumble.

Whichever version be adopted, the general

In the one case
it

idea in the question remains unaltered.

will be,

have

they sinned, or failed to secure the blessing of acceptance with

in the other,

God 1 and

have they allowed themselves to be so disgusted with and per?

verted from the truth

alike implied.

In either

view moral and

spiritual degradation is
re-

The

falling

immediately afterwards mentioned must be

ruin.

garded as emphatic, implying utter and irrecoverable

word

is

indeed employed in ver. 22, but in a modified sense.

The same The connecis

tion in the

two instances proves that Such

in the

former the meaning

stronger

than in the latter.

different shades of signification of the

same word

may be found in almost all compositions. "To provoke to jealousy :" This word
contained in
anger."
x. 19,

is

evidently employed in refer-

ence to what had been before said in the quotation from Deuteronomy
the Apostle omitting, however, the harsher term, "
it
I

will

Moses undoubtedly uses

;

in the

strong sense expressed by our

it

translation

but here

St.

Paul appears to employ

in the

milder form, to

express an inclination to emulate and

in faith

become equal
is

to the Gentile converts

and advantages.

The thought of human

passion, such as anger,

in ver.

jealousy, or envy of superior benefit,

out of the question; and

14

our own translation has modified the expression, and rendered the same
term, " to provoke to emulation,^'' where excite would have been a
still

more appropriate

verb.

The

riches of the

world denotes the abundant

favour bestowed on the Gentiles through the Gospel rejected

" Diminishing :" In the

by

the Jews.

margin

it is

" decay or loss," and the former of these

either of the others.

two words more nearly expresses the sense than

The

Greek

is iJTTrjfia,

from

t/ttcjv or ijaocov, loorse,

it is

bad condition.
Isa. xxxi. 8, 9,

Hence
This

used, both in

and conveys the idea of a the form of a noun and a verb, in

is

the only place in which the noun occurs in the

critics differ as to the
it

Testament.

Although the best

Old meaning of the He-

brew

in this passage,

some explaining

of destruction in battle, others of

Ch. XI. 10-12.]

EPISTLE TO THE ROMANS.

nf\

201
fall salva-

TTEOwai

yevoiTO

'

dXXa
i)

rcj

but rather through their

avrCJv -napaTXTi^fia-i

ooTTjpia

tion /scow; e unto the Gentiles, for to

ToTg Mveocv, elgT0 7Tapa^7]Xo)aac

provoke them
the
fall

to jealousy.

Now

if

12

12 avTOvg.

EZ de ~b

Trapdnrcoi^ia

of

them

6e the riches of the

avTCJV TrXovTog KOGfiov, not

to

world, and the diminishing of

them

melting, wasting away, and others again,

state of tributary subjection
;

among whom
no doubt that

is
it

Gesenius, of a

yet, there is

denotes a very

unhappy

condition,

and

this is
it

expressed by the term employed by the

Septuagint.

As
in

a verb

is

used in 2 Pet.

ii.

" overcome," where our English term loorsted

Greek

and

2 Cor.

xii.

13, the translation

is,

19, 20, and is translated would correspond with the "ye were inferior," that is,

less distinguished.

In 1 Cor. vi. 7, the

noun expresses a bad

state of religious

become ivorse, deterioration, declension. These are the only places where the word is found in the New Testament. The evident meaning is, a bad and nnhappy condition. The idea of
character, such as implies having

diminution, diminishing, fewness, applied to this text, seems to have arisen

from supposing some such sense to be required by the antithetic word

" fulness," TrAj^pWjUa, thought to express the complete conversion of the

Jews.

But the idea of diminishing the whole Hebrew nation by so comitself,

paratively trifling a secession as the converted portion, however considera-

ble in

would form,
it

is

not admissible.

And

if

the

word be taken
fall

in

the sense of feloness,

must denote the number of

converts,

and then the

of
i/if?Ji,

contrast would be lost.

is,

The Apostle would speak of the

This
is

that

of the nation
is,

in general, in contradistinction to the

that

of the converted body.

quite improbable.

fewness of them,
'*

Fulness"

may
full

express a condition of general conversion, a state of complete and

benediction, and thus
it

will afford a suitable antithesis to the

wretched

condition denoted

by

the other word.

Compare,

" the fulness of the bless-

ing of the Gospel of Christ," in xv. 29.

13, 14.

"I magnify mine

office:"

Literally, 'I

honour

my

ministry.'

The Apostle

refers certainly to his official relation to the Gentiles, as hav-

ing been called

by God

to

make known

the Gospel to

them

in particular.

He means
to exert

that, as

an ambassador to them, he honours his ministry, by

infidelity of the

showing the influence which the belief or on his success.

Gentile conversion,
as if he had said,

Jews

is

calculated

If their unbelief is

made by God
their faith

the occasion of
It is

how much

rather

would

become sol
is

My

efforts to excite the

Jews tend

to exalt the

honour of

my

ministry to the Gentiles, because their conversion

that of the Jews.

accelerated
afl'ection.
ii.

by
It

"

My
is

flesh :"

This term expresses deep

originates from
is

what

said of the marriage relation in Genesis

24, and
love.

employed to mark the closest union and most intense Thus the crafty Laban says to Jacob, " Surely thou art

interest

and

my

bone and ray

202
the riches of
the

COMMKNTAKY UN THE
Gentiles,
?

[Sect. XI.

how
Fori
as
I

^mjfia avrdv
ttoctgj

TrXovrot;

e-dvutv,

13 nmtli more their fuhiess

sjH'uk to
I

fLaXXov ro
"Xjiiv
'

TT/iTJpioiia

av- 13
toi^
tyo) 6ia- 14

you Gentiles,

iiiasiiiueli

~u)v

yap
uaov

Atyw
fitv

am

the apostle of the Gentiles,

if

tdveaiv

{i(P'

d^i
rrjv

14 magnify mine office;

by any

MvCjv

dTToaroXoc^

means

may

provoke to emulation

Koviav nov do^d^cj,

tCTTCjg Trapa-

t/icm which are

my

flesh,

and might

flesh:"

Gen. xxix. 14. Thus Abimelech says whose favour he was desirous of conciliating ; "
Judg.
ix. 2.

to his mother's brethren

I

am

your bone and your

flesh :"

In the

same terms
king
:

the Israelites address

v. 1.

David

in ap-

plying to him to become

llieir

2 Sum,

And by

this figure the

mystical union of Christ and his church is represented in Eph. v. 30: " are members of his body, of his flesh and of his bones." The same

We

expressive figure

is still

employed by the eastern nations of Asia

to denote

a man's near kindred.

15.

"The

casting

away"

in this verse evidently corresponds with 'the

If this rejection

decay, bad condition' mentioned in the 12th.

this
tiles

of them,

bad condition of
;

theirs, result in the

blessed reconciliation of the Genlife

how

shall the future reception

of them be characterised, but as "

fjrom the

dead

The

last clause

may

denote, according to the view of

many commentators,
full

the blessing both of a moral resurrection of the soul,

;

and a future glorious resurrection of the body

and thus

it

will express the

consummation

to

be followed by so general a conversion.

Or,

it

may

be a figure to denote the greatest possible happiness. simpler, and more probable view.
IG. This verse consists of

The

latter is the

the

same general

fruits offered to

two parallel clauses, each of which conveys The former has been thought to allude to the first God, from which the lump or mass of dough was kneaded
idea.

to

make

the consecrated cake.

first fruits

See Levit.

ii.

12, 14,

and Num. xv. 20, 21.

Thus the
it,

will

be general, comprehending the mass as a part of

and corresponding with the root or trunk which contains the germ and
it.

substance of the branches which spring from

it is

Thus Olshausen.

But

unnecessary to assume any such correspondence to have been intend-

ed.

The language of
shall offer

the

first

clause alludes to that in

Num.

xv. 20, 21

"Ye
vfuHv
first

up a cake" &c.

The Septuagint
first fruits

is

dnapxfjv (pvpdiiaro^

a::'

dpxTjg (pvpdfiarog v}lu)v the

of your dough
<pvp(i},

of the

of your dough.

The word (pvpa^a, derived from

to mix, espe-

cially with

something moist, occurs only four times

in the

Old Testament,
means, either a
viii. 3, xii.

and

five in the

New,
ix.

including the place under examination; and in every

it is

instance, except

21, where

used for potters' clay,

it

kneading trough, or a mass of kneaded dough.

See Exod.

34,

Num.

XV.

20 21

Cor. v. G,7 Gal. v. 0.

And

in the

two places

in

Exodus,

Cii.

XL

13-16.]

EPISTLE TO THE KOMANS.

save some of them.
casting

203
For
if

15 Tti'd^ e| avrdv.
rig

odpKa Koi ouxjo) 1S,1 yap i) dnoPoXij avriov KaraXXayij k6o[iov,

^TjXc^acj [lov rrjv
i]

the 15
rc-

away

of

them

he the

conciling of the world,

what
he,

shall
life

7Tp6oX7]ipig, ei
\

|U?)

^coij

Ik

the receiving of them

but

16 venpiov
/cot

Ei 6e

i]

aTrapxi) dyia,

from the dead

he holy, the
if

For if the
is

first-fruit
;

16

TO

(j)vpa[J,a

koi

ei

rj

pi^a

lump
he

also holi/

and
the

the root

holy,

so

are

where our translation has

" dough."
to
"

" kneading troughs," the marginal reading

is

The lump"

is

plainly the whole

mass of

the

dough intended

be baked, and " the

first

of"

it is

that portion of the whole, the "cake"

this is holy, so also, in a
is

was consecrated to God. Since modified sense, is the whole mass of which it
or loaf, which
'

a part.

The same

idea

runs through the Apostle's comparison, which appears before in vs. 2-5
a part consecrates and preserves the whole.'
In order to

make

a perfect

parallel

with the next clause, some explain

: '

this of the pious ancestry of the

in

Jews, thus
are
all

If the patriarchs

were dedicated to God, so

a certain sense

their posterity.'

Others, however, with greater probability, sup-

pose a reference to the Jirst converts with the usual meaning of the word.
fruits"

who were Jews.

Compare
viii.
;

And

this agrees
first-

23, where "

means
20

the

Ji'rst

dispensed spiritual blessings

is

xvi. 5,

where " the

;

first-fruits

of Achaia,"

used to express the

earliest

convert

and

in

Cor. XV.

" the first-fruits of

them that
of those

slept," designates Christ as risen

from the dead, the ^rs^ and

In the next clause the

c/i/e/"

who belong

to him.

termined.

Some

late

meaning and bearing of the word root is to be decommentators consider it as figurative of the divinely
This being continued
in, is

established theocracy.

regarded as identical

with, the genuine spiritual children of

Abraham.

The branches are

the

people merely externally connected.

In this case, however, the converted

Jews would

constitute the root in the Apostle's time.

off,

And

it is

observa-

ble that he does not say the branches were broken

but some of them.

The unbroken ones then would be identical with the I'oot. Thus the repThe figure expresses origin and refers resentation becomes very confused.

back

to the founders of the nation.

If the really religious patriarchs

were

consecrated to

God and

holy, then the whole

mass of

their descendants

partake somewhat of the divine consecration.

ver. 28,
'

This view corresponds with

idea of holiness here pred-

beloved for the fathers' sakes."

The

icated of the entire

case.
It

mass must, of course, be limited by the nature of the

that they are
still

can

mean nothing more than

regarded kindly

by God them in

in

consequence of the covenant relation which he had formed with

still

the persons of their ancestors, which

inclines

descendants; just as a devoted husband might

still feel

him to favour the some afTectionate

regard for a repudiated wife, and even contemplate a reunion.

204
17 branches.

COMMENTARY ON THE
And
if

[Sect. XI,

some of the
oflf,

&yia, Koi ol KXddoi.

FA Si riveg 17

branches be broken
bcins a wild olive
in

and thou,
<,M-aHcd

t<jv KXdSoJv tfe:Aaai9//aai', aii

tree,

wcrt

de dypuXaioc ojv heKEV-pio^rjq

among them, and witlitium

of the root and

par-

iv avTol^ Koi avyKOivcjvbg

pi(^7]g

TTJg

takc'st

fatness of

Koi ttjc 7nur7]~oc rqc; iXaiag

fi?)

18 the olive tree;

the branches
:

boast not against

eyevov,
dcjv

KaraKavxi^ tcjv kXo- 18

but

if

thou boast,
but the

el

6t tcaraKavxaoai, ov ov

thou bcarcst not the

root,

17, 18. St.

Paul says, "some are broken

oflf."

He

might have repre-

sented the tree as nearly stripped, so great had been the excision

spare the feelings of his brethren, he uses a modified expression.

"Among
;

but to

them," iv avrolg'

That

is,

say some,

'

in the place

of them.'

This

is

the view of Theophylact,*

who

substitutes dvri for Iv, thus

making the
is

antecedent to be the broken-off branches.

supported, neither does
it

But

this

meaning of iv

not

agree with the force of the preposition in avyKOiIt is

voivog 'partaker alonr/ with them.'

evident that the Apostle means,

'among them
statement.
tile

that remain,' the antecedent being implied in the previous

It is in

connection with these remaining branches that the Gen-

grafts partake of the fatness of the tree.

The author enlarges

He
However

on the

figure in the latter half of the previous verse.

compares the Gentiles

cautious he
is

to a wild olive, a tree proverbially unprofitable.

not to offend the Jews, (see

x. 2,)

he docs not hesitate to represent the

It

Gentiles under a figure that might be considered as harsh.

has been

thought somewhat strange that the Apostle should speak of inserting grafts
of a wild olive, which of course would be useless and unproductive,
the branches of a good
oire.

among
to

But even allowing such a procedure

its

be

unreasonable, and the supposition of

still,

being ever practised improbable;

the representation, as descriptive of the introduction of Gentiles

effect.

among

the old covenant people, heightens the

to

The

illustration

is

intended
fur their

show

that these slips are engrafted into " the

good olive tree"

benefit; not that they

might

retain in connection therewith their former

its

wild and unproductive nature, but that they might draw from

sap such
fruit

nourishment as should make even the wild

equally good with that of the parent plant.
result in the ease of a literal engrafting is

slips

themselves produce

That such would not be the

no objection to the Apostle's
intend to

remark.

He does

not say

it

would.

He may

mark

a difference

in this respect

between the operations of nature and those of grace.

To
is to

say that he did not

know what would be

for

the result of such engrafting,

assume an ignorance

which the censori.'us hypereritic has no ground.

slips

Notwithstanding the seeming improbability of introducing

olive into a cultivated tree,

it

of wild

is

said to

have been occasionally practised

Tom.
ii.

On Romans,

Opera, Vcnet. 1755,

p. 82.

Ch. XI. 17-21.]

EPISTLE TO THE ROMANS.

dXX'
7j

205
wilt

rrlv pii^av jSaardciEi^,

pii^a

root

thee.

Thou

say then, 19
tliat
;

19

oL

'Epelg ovv

i^eKXdcf&riaav
eyKevrpiodciJ.
e^EKXdoT^rj-

KXddoL,

Iva

iycj

The branches were broken off, Well I might be graffed in.

off,

be-

20

20 KaAw^aav,
prj

rrj

dmaTia
t^j

cause of unbelief they were broken

oi)

de

ttcotei

earijKag

and thou standest by

faitli.
:

Be

viprjXocppovei,

dXXd

(f)o(3ov.

not high-minded, but fear

for if 21

21 Ei yap 6 -deog tcov Kara (pvaiv

God spared not the natural branches,

take heed lest he also spare not thee.

in order to increase the fruitfulness of the bearing olive.

Tholuck and 01sv.

hausen

refer, for

proof of

this, to

Columella de re rustica,

to Palla-

dius de insitione, xiv. 53, and to Schultz, Leitungen des Hoechsten, Th. v.
p. 88.

In ver. 18, the tree

word

root,

which properly denotes those portions of the

is

which are embedded and secured under the ground, See the note on Ileb.

employed

also

to express the trunk, as here,

and sometimes the whole plant, as we often

xii.

use the word in English.

15, p. 167.

After the

word "boast," the reader must supply some such term

19, 21.

as 'remember.'
in
so,

The

eyc5, " I," is

probably emphatic, as the form of the verb

general sufficiently designates the person,

"

Well
is

:"

Allowing

it

to

be

the Apostle does not say that this was the sole or even the chief reason
for the divine procedure.
lator.

"

Take heed-^ This

introduced

by

the trans-

The

ellipsis

would have been more naturally supplied by the word

" fear"

from the preceding verse.

bearing respectively on Gentile converts and apostatizing

22-24. The kindness and the severity of the divine procedure are here
pointed out in
its

Jews, with a warning to the former that the continuance of this kindness
to

them depended on the condition of their faithful adherence to the Otherwise they also would be subjected to the fate of the apostate Jews. And, on the other hand, if the apostate Jews abandon their prejudice and unbelief, they shall be restored to their former spiritual rela tion to God, who is abundantly able to restore them. The probability and
Gospel.

comparative

facility

of this result are expressed in ver. 24 by a comparison.

to re-insert grafts of the pro-

As

it

would be a process much more natural

ductive olive into their

less slips
;

own

original tree than to introduce wild

and

fruit-

so

is it

the

more reasonable

to expect such a restoration of the

Jews
this

into their

former state of
:"

I'cligious

connection with God.

25. "

Mystery
in the

It is

word

New

important to have a clear idea of the meaning of Testament. It is employed both in relation to facts

and principles or doctrines.

can only become

Sometimes

it

denotes such actual truths as

known by
to

revelation, since they are not discoverable

merely by human reason.

w^hich the

body

is

Thus, in 1 Cor. xv. 51, speaking of the change undergo at the end of the present condition of things,

206
22
Bi'liold

COMMENTARY ON THE
therefore
tlie fjoodncss and God: on them which
;

[Sect.

XL

kX4'^(jJV

ovk
Kol

e<piaaTO,
'\dt

[lijTTCjf

severity of
fell,

ov6t:

oov
ftiv

(pf:iat:rai.

ovv XP^]- -~
i9eov

severity
if
;

but towards thee,

OTOTTjTa
iirl

aTTorofiiav

goodness,

thou continue in his

Tovg Treauvrag dnoTO6e ae xpr]aT6r7]Ta, idv

goodncss

otherwise thou also shalt

fiiav,

im

23 be cut

off.

And
still
;

they

also, if

they

tTniiEivqg

r^ xprinTOTTiri

'

tTtei

abide not
graffed in

in unbelief, shall be

koX ah
/z?)

t:/co7r//ag*

KUKtlvoi de, idv 23

for

God

is

able to graff
if

imntivoyai r^ dmaria, iynev.

'

24 them in again.

For

thou wert
is

rpia&rjaovTai

dwuTog yap eariv

rTjg

cut out of the olive tree which

6 ^ebg TrdXiv eyKevrpiaai avrovg.

wild by nature, and wert

gi-affed

Ei yap av tK

Kara

(pvaiv 24

Paul says, " I show you a mystery." Again, it denotes real facts the manner and operation of which we cannot fully comprehend, and in this sense the Apostle calls the spiritual union of" Christ and the church a great mystery :" Eph. v. 32. And it is often applied to what is in no respect mysterious in itself, but was either not at all or but very imperfectly
St.

known.

Thus, in Eph.

iii.

3, 4, 9, it

expresses the divine intention of uniting

Gentiles and

Jews

in

the one church of Christ, " in other ages not

made

known

as

now

revealed."

Here

it

marks that

spiritual blindness

and hardwhich had

ness of heart which

God

permitted to

affect the Israelites, a fact

been unknown and was inexplicable to many.

read eavrolg alone,
is

Some

ancient authorities
irapd.

some have
Paul
is

the preposition iv, and

some

The sense

not affected.

St.

addressing himself principally to the Gentile

converts.

In order to prevent

them from cherishing

feelings of superiority

over the Jewish nation, he informs them of what they did not before know,

namely, that the unhappy spiritual condition of the Jews was only partial

and
but,

transitory.

" In part"
is

is
'

better connected with Israel than with blind-

ness.
'

The meaning
it

not,

blindness in

some

respects has affected them,'

is in is

has taken place on a part of them.

This phrase

evident con-

trast with " all Israel," in the next verse.

ified

The expression
See the note

like the

modnext

language of ver. 17, " some of the branches are broken

off,"

and doubt-

less

was prompted by the same motive.

:

there.

The

point shows this state to be temporary

" until the fulness of the Gentiles

become

in."

This does not express absolute universality, but only a very

;

extensive and general state of Gentile conversion

and thus

it

corresponds

with the language in the next verse, "

the nation in general.

all

Israel shall
in vs.

be saved," meaning,

The Apostle's remarks

12-15 se^m

to iinply
tliat

an expectation on
Gentiles
;

his part that

Jewish conversion would promote

of

a representation which would hardly comport with the theory

all

that a conversion of

Gentiles

is

to precede that of the Israelitish body.

26, 27. " All Israel

sist.

:"

That

is,

the whole nation which shall then subin

Such expressions are often used

a general

sense.

"Shall

be

Ch. Xr. 22-2C.]

EPISTLE TO THE ROMANS.

dypieXaiov Kal napa
fxaXXov ovrot
oi

207

e^eKO-JTjg

contrary to nature into a good olive

tree

tpvaiv iveKF.VTpio'&rjg elg KaXXiE-

Xaiov,

TToaco

how much more shall these, which be the natural brmwhcs, be

;

Kara
25
tTj

(pvaiv

eyKevrpiadrjOOVTai

grafFed into their

own

olive tree ?

Idia eXaia.

Ov yep
fjjj

dtXo)

For
lest

would

not, brethren, that

ye 25

vfiag dyvoelv, d6eX(f)oi, to nvar-q-

should be ignorant of this mystery,

piov TOVTO, [iva

Tolg (ppovifxoi,)

7/re Trap'

eav-

ye should be wise in your own

blindness in part
is

on

7TU)pG)aig

dnb

conceits, that

jispovg T6J 'lopaijX yeyovev, dxptg

happened

to Israel, until the fulness

ov TO 26 eXdy.

TrXTJpcjfia tCjv E-3vtJv ela-

of the Gentiles be
all Israel shall

come

in.

And so
as
it is

26

Kal

ovro) irdg 'lapaTjX

be saved:

saved
ings.

:"

In other words, converted to the Gospel

X. 1.

and partake of its blessthe Epistle.

xiii.

Comp.

On

the promise here

made, see Whitby's Appendix

to his notes on this chapter, at the end of his

Commentary on
lix.

In these verses the Apostle quotes or refers to Isa.

in the Septuagint, or xiv. in the in

20, 21, Ps.

Hebrew and

English.

He may

also

have

also in
I shall

view Jer. xxxi. 33, 34, which relates to the same subject, and is quoted Heb. viii. 10, where see the note, pp. 107, 108. The words "when
take

away

their sins" are

added from the Sept. of Isa.

xxvii. 9,

with

which they agree, except

plural.

in the alteration

of the singular pronoun into the

The quotation from The

Isa, lix. is imperfect,

is

and the reader

is

expected

to supply the deficiency.

This

usual with Jewish writers.

See note oniv.

e/c

18, p. 70.
for eveKev,

citation corresponds with the Septuagint, except in the

Koppe thinks that this was probably the original reading here, and that EK, a contraction of it, was altered to ck, through The Hebrew is " to Zion." The a misunderstanding of some transcriber.
on account of
reading on account
ingly well, as he
fore have
is
q/"

would

suit the Apostle's

immediate purpose exceed-

speaking of Israel's future elevation.

for preferring

He

must

thereit

had some reason

from.

Tholuck suggests that

may have been

the very people

to call attention to the fact, that the

Redeemer sprang from

is

whom

he was to convert.

But he

not satisfied either

by expositors. He conjectures either that tTC has-been substituted by some transcribers for eveKSv, or that the author, through lapse of memory, varies occasionally from the Hebrew or the Septuagint. But this is even less satisfactory. The remark of Fritzsche,
with this or any other solution stated

which he thinks inadmissible, appears

This commentator regards
it

to

be entitled to great consideration.

as altogether improbable that a passage of

Scripture, to which St. Paul attaches so

much importance and which he

must frequently have read with great care, should have at all escaped his memory, or, if so, not have been examined. Vitringa on the text in Isaiah
conjectures that, along with this passage, the Apostle connected in his
several otheis, and particularly that in the

mind
sal-

Psalm

referred

to,

where "

208

COMMENTAKY ON THE
aiodrjaeTai,
rj^ci

(Skct. XI.

written, There shall

come out of Zion the Deliverer, and shall turn

uii|,'odlincss

ai9a)f

yiypa-rrrai

iK

liu)V

pvojiE^'JOt;

Kol

27 awiiy
thus
IS

from Jacob

for

dnoarp^xpei dasf3niag drrd

'laKcJfi.

my covenant
away

unto tlain, when

their sins.
thci/

Kal

avTT]

avrolg

7/

rrap'

t/ioy

27

28

shall take

As

6iadi]KT],

urav

d(()t?Miiai

rag
to 28

concerning the gospel,

are cue-

dfiapriag avToJv.

Kara

/itT

vation

from

Zion''

is

prayed

for.

And

it is

very probable that the words

Still it

of the Psahn did suggest the form of expression.

does not appear

at all improbable that, in quoting the prediction of Isaiah, St. Paul modifies

the language so as to suit the particular shade of thought he wished to

convey.

The general meaning he does not

was the centre of national glory.

alter.

The Hebrew prophet

speaks of the llcdeemer as coming to Zion.

as Zion

This was perfectly natural,

Christian Apostle, not deny-

The
all

ing that the

Redeemer had come

triumphantly out of Zion, and subduing

as applied in the Epistle, will
to Isa.
ii.

it were Thus the passage, be understood figuratively, and be equivalent

to

Zion, speaks of his marching as

opposition.

3, ^^out

of Zion shall go forth the law and the word of the Lord

from Jerusalem."
iv. 8.

similar modification

is

probably to be found

in

Eph.
dis;"

In reference to the supply of divine blessings to

Ixviii. 18,

be hereafter

pensed, the Psalmist says,

" thou hast received gifts for

men

while the Apostle, applying the words to the effusion which had actually-

taken place, changes the original phrase into, "he ^ai'e

"

gifts

unto men."

And

shall turn

away ungodliness from Jacob

:"

The

literal
:

meaning

Hebrew is given in the English translation of Isaiah " unto them Grotius, on the text in Uothat turn away from transgression in Jacob." mans, thinks it evident that the Greek translator used a Hebrew copy with
of the

a reading slightly
supposition
is

differing

from the present.

This

is

possible.

But the

entirely unnecessary, as this translator

may

have intended to

give merely the general meaning of the passage, intermingling therewith

his

own comments.

"

When

the prophecy declares," says Vitiinga, " that

to

the Messiah would

turn

and come away from transgression in Jacob, it expresses the object would come, to convert the posterity of Jacob from sin. So
to Zion, meaning, for its benefit,

them

that

for

which he
adds

the Chaldee:
:

'to turn the rebels of the house of

Jacob to the

law.'

And Kimchi

'because then

all

the Israelites shall be thoroughly converted.'"

Most
it

probably the Septuagint intended to convey the same thought; and as

was

partiinilarly appropriate to St. Paul's design, and, mor'^over,

intended

to confirm the view o often expressed or implied before, that such conver-

sion can only be effected through the grace of the Redeemer, the reason of
his preferring the Septuagint version of the clause
is

evident.

Syminachus
So
See Pro-

agrees with the

also

Hebrew:

roTg dTToarpeipaatv

dotfSeiav

iv 'laKu)^.

Aquila. except that he substitutes ddeaiav for datCeiav.

Ch. XI. 27-SO.J

EPISTLE TO THE EDMANS.

6t' vf-iag,

209
;

EvayyeXiov ex&pol
6'g

Kara
6ia

mies for your sakcs

ing the election,

but as

toucli-

rrjv

EKXoyi]v dya-m]Toi

thei/
:

arc beloved
for the gifts 29

29 rovg -artpag

df.ie-a[j,eX7]Ta

yap

for the fathers' sakcs

rd

xC'p'^f^H'O,'"' ^i

V K^TjOig rov
KaC
Vfielg

and

calling of

God

are without re-

30 ^eov.

"QoTTep

yap

pcntance.

For as ye in times past 30

have not believed God, yet have

copius in Drusius, Crit. Sac. on Isaiah, or Montfaucon's

inis quo3 supersunt,

Hexaplorum

Orig-

Tom.

ii.

p. 184.
sufficiently explained
in

28, 29.

These verses have already been

1, p.

the

note on ver.
31, 32.

195, 196.
the former condition of the Gentiles, as

to the fact that Jewish unbelief had been made the occasion of extending the Gospel to them, as mentioned in

stated in

ix.

The 30th verse refers to 30 and x. 20, and also

In the next verse,

vs. 11, 12, 15.

some

interpreters place the

comma after
your
it is

iXeei, translating, 'so

these also have

now become

unfaithful for

mercy.'
effect
:

This

is

the

Rheims

translation,

and the meaning of

said,

to this

their faithless condition has resulted in

your obtaining mercy.

But

this

would be a mere repetition of what had just been

and would also

leave the last clause without any suitable dependence on what precedes it. The Vulgate has adopted this same punctuation, but translates so as to suggest a different meaning non crediderunt in vestram misericordiam. Luther gives the same idea, not believe in the mercy which has happened unto you,' and so also Tyndale and Cranmer. But, although this would be an additional thought to that just before stated, yet the want of connection and dependence would still remain. The comma should follow 7]TTeid'r]aav The objection that, in this case, Iva must precede to) vfierepo) eXeet is not
:

'

of

much

weight, as instances occur where this and other particles are in

serted within the clauses which they are intended to qualify.

See the

latter

Iva both in
XV. 2.

Cor.

ix.

15,

and 2 Cor.

ii.

also Gal.

ii.

10,

and

el in 1

Cor.
fro

It is

worthy of note that the Apostle does not say

'

in reference

the Gentiles,

through your obedience or faithfulness they

;

may

obtain

mercy,' which his antithesis might seem to require

77iercy," that is,
'

but, " through

your
Per-

through the favour which has been shown to you.'

haps his intention was to avoid language which might tend to raise the
Gentiles too

much

in their

own

estimation, and at the

same time

to

remind

them of
that this

their obligation to

God's mercy

for the benefits of the Gospel.

"God

hath concluded'." The merely Engli-sh reader must not suppose

word has here any

logical force.

The marginal

reading, " shut

up together," the translation of Wiclif, " closid to gidre," that of Tyndale, Cranmer and the Genevan, " wrapped in," give the meaning of the original, which is also etymologically expressed by the English word in its old
sense as derived from

cum and

ckilido.

Macknight

translates thus

"

God

14

210
now

COMMENT AKY ON THE

obtained mercy tluough their
TTore ^Tfti^z/^are eXejjdrjTE

[Sect.

XL

tw

i9eai,

vvv de

31 unbelief; even so liavc these also

now

not believed, that through your

also

ry rovroyv uTTeidda' ovtu) koX ovtoi vvv ijTd&rjaav, 31

vfieTtpo) iX^ei cva Kol

mercy they
in
unbelief,

may

obtain mercy,
all

rw

avrol

32 For God hath concluded them

that he
all.

tXfi]du)aL.

IvveKXeiae
Trdvrag

yap

6 32

might have
the depth of

deug rovg -rrdurag tic aTreiduav,

Iva
rovi;
ekefjaTj.
'i2

33 mercy upon

O
!

33

the riches both of the

wisdom and

fid&og irXovrov Koi oo(JHag Koi

yvu)Cfeo)g

knowledge of God

How unsearch-

deov

"

(l)g

dve^epevvi]ra

hath shut up together

all

(under sentence of death) /or disobedience."

To
But,

prove that

elg

dneWeiav does not mean in

in

unbelief, but for disobedience,

he refers to the use of elg

yet the idea which

Mark
is

i.

4, 1 Cor. xvi. 1,

2 Thess.

i.

11.

although the English word for expresses the sense of e/f in these places;
it

conveys

plainly different

from that which !Macfor the

knight intends in this verse.

in the places referred to elq
benefit

lie must mean, in consequence of ; whereas

means

either, in order to j)^'ocure, or,

of

or, so as to 2}cr7nit a result.

The

references therefore are not

parallel.

This

is

not the only instance in which this commentator errs in

Phil.
iv.

the

same way.
in

On

15, he translates

dno

in,

a meaning which

it

never bears, but which he attempts to sustain by the phrase dnb fitpovg,

rendered

English by

'

in part,' referring also to his fourth preliminary

i.

Essay, No. 8G, where he quotes these words from 2 Cor.

philological criticism could hardly
tation.

14.

Such a
his repuis

be expected fi'om a scholar of

elg^

He
he
is

argues in favour of his view of

is,

that " while a

is

man

shut

up

in

unbelief or disobedience, that

while he

made

to continue in un-

belief,

not an object of mercy, neither can he receive the Gospel."

But
sin,"

this is

not the meaning of the phrase.

Gal.
iii.

The

true sense

may

be

illus-

trated

by
is

22, "the Scripture hath concluded, shut up,

is

all

under

where the Greek verb

the

another,

to subject to his control.

same as here. To shut up under or to Thus we read in Dent, xxxii. 30,

" the Lord had shut them up ;" and in Ps. xxxi. 8, (in the Sept. xxx. 0, where the Greek word is the same as that employed by the Apostle,) " hast not shut me up into the hand of the enemy." The literal meaning
then of the clauses in the two epistles
to unbelief,' or,
it
'

is

this

'

the Scripture hath subjected all

God hath subjected all men men to sin meaning that

;'

declares, or that

God

in Scripture declares this to

It is

be

their natural state

and he so regards them.

tion.

not affirmed that

it,

God

pro'^uces this condi-

Either he
latter

is

represented as allowing

or the verbs arc declarative.

The

view would accord with usage.

so,' in

old" for 'hath declared to be

Ileb.

viii.

Thus we have "hath made 13. The last clause of the

verse

is

not to be understood individually but collectively, like "

all Israel''

in ver. 26.

Ch. XI. Sl-36.]

EPISTLE TO THE ROMANS.

able

211

rd Kpifiara avrov Koi dve^LxviTig yap Tig ovfxtyvu) vovv Kvpiov t) rig i] 35 jiovXog avrov eyevero Trpot:6iOKev avro), Kal dvranodo7iQ drjoerai avrip "Ort i^ avrov Kal 6i' avrov Kal elg avrov rd
n4 aOTOi al 6661 avrov.
;
;

are his judgments, and his

!

ways past finding out For who 34 hath known the mind of the Lord ?
or or
it

who hath been his counsellor ? who hath first given to him, and 35
shall be
?

recompensed unto him

things

'

again

For of him, and through 36

all
:

Ttdvra

'

avrG)
dui]V.

tj

66^a elg rovg

him, and to him, are

to

aldvag.

whom

he glory for ever.

Amen.

33-36.

Some

ancient authorities omit the

first Kai.

Among them is

the

Vulgate which translates,

altitude divitiarum sapientifle et scientios Dei.

Commentators
riches

differ

on

this point:

whether the three nouns which imme-

diately follow depth express three distinct ideas, or whether this

word and

merely denote the profundity and vastness of what

According to the
latter view, the

is

comprehended

under the other two.

his feeling of

Apostle will utter

amazement at the immeasurable and incomprehensible greatness of God's wisdom and knowledge, and the first Kai will be rendered both. The former view retains the usual meaning of the copulative, and
regards riches as equivalent to abundant favour or
love.

Although

this

word
7, 18,

is

most frequently employed

it

in

immediate connection with some

ii.

other to which

adds

force, as in

Rom.
it is

4, ix. 23,

and many other places; yet

iii.

also

2 Cor. viii. 2, Eph. i. employed independently, as in

in the

Eph.

8 and Phil.

iv. 19.

Thus

St.

Paul

will burst out in admiration of

God's profound love and wisdom and knowledge, as displayed

Gospel

scheme of salvation.
fullest, is

Either of these views harmonizes with other places,

and agrees with the meaning of the Greek.

favour of

The one

just stated, being the

perhaps on that account to be preferred.

it

which

is

But the argument in drawn by Olshausen from the particular adaptation of

the phrases that follow to the three points respectively, and also from the

three prepositions in ver 36, does not appear to have

much

force.

The quotation in the next verses is from Isa. xl. 13, 14, with an allusion to Job xli. 11, (Heb. 3.) The sentiment which they contain is evidently The purposes of God are beyond the reach of finite intellect or influthis The idea in the last verse may be expressed as follows ence. From God all things are produced, by him they subsist, and to his glory they The subject of the Apostle's doxology is undoubtedly God, the Holy tend.
:
:

Trinity,

and the propositions which he employs are entirely

in

harmony
But
inas-

with scriptural usage in distinct reference to the three persons.

much
to

as they are also

employed

in reference to

God comprehensively

con-

sidered, there is not sufficient reason to suppose a distinction of the persons

be thereby particularly intended.

212

COMMENTARY ON THE

[Sect. XII.

SECTION

XII.

Chaps. XII.-XVI.

THE PRACTICAL PART OF THE EPISTLE.

XII.
I

beseech you, therefore, breth-

HapaKakd ovv vfiag, d6eX({)oi, XII.

did
Tcjv
olKTipiiCJv

ren,

by the mercies of God, that yo

holy,
is

rov

-deov,
vjiiov

present your bodies a living sacrifice,

TTapaorrjoai

ru

adfiara

acceptable unto

God,

which
2

your reasonable

service.
;

&voiav Cfdaav, dyiav, evdpearov rio deuj, riiv XoyLKifv karpeiav

vnCJv
TO)

And be not conformed to tliis world

but be ye transformed by the

Kai

\iT\

ovoxTjuari^eade

re-

alCJvi

roijro),

dXXd

fxera-

newing of your mind, that ye may prove what is that good, and acceptable, and perfect will of God.
3

jiopcpovade ry dvaKaLvoiOEt rov

vobg vimHv, elg ru doKind^eiv vfidg, ri rb diXrjfia rov deov,

For

say,

through the grace given

rb dyadbv kol evdpearov koI

reXeiov.

unto me, to cverj' man that is among

you, not to think of himself more

Aeyw yap
fii]

did

rTjg

Xdpirog
Tragi'

rTJg 6odelarj(; fwi

Travrl

highly than

he ought to think;

ru) ovri iv vjiiv,

v~ep(f)povelv

but to think soberly, according as

o del (ppovelv,

dAAd

(ppovelv

God hath
4

dealt to every
faith.

measure of

man the For as we have

and
all

elg rb oojtppovelv, eKaoro) cjg 6

debg

Ijitpiae

fxerpov

moredig.
4

many members
5

in one body,

members have not the same office so we, heinff many, are one body in

Kai9d~ep ydp ev evl 0(x>iJ.ari neXrj TxoXXd e^of^ev, rd 6e fieXr] rtdvra ov ri]V avrTjv t%et Trpd^iv, ovroog

As
and

the leading topics of the Epistle are discussed at length in the preceding

chapters, and those which follow are chiefly confined to

practical, the notes shall
xii. 2.

what

is

hortatory

be few and

in

general brief

Chap.

ence, or, give proof of

"That ye may prove :" Either, have proof of by experiby example. Probably both are comprehended.
i.

Comp. Eph. V. 10, Phil. 10. 3. " The grace given unto me

:"

That

is,

through the Apostolic

gift

and

authority with which he had been graciously entrusted. Comp. i. 5. " Measure of faith :" In other words, the degree of faithful character. This
is,

in

every believer, the

gift

of God.

4, 5.

Comp.
v.

Cor.

x. 17, xii. 12.

With
x.\i.

6 de Kad^ elg,

and every

one,

comp. 3 Mace.
also

34, 6 kot?' elg 6e

rdv

(l>iX(ov,

Mark
"

xiv. 19,

John

viii. 9,

and Rev.

but every one of his friends ; 21.

is,

G.

Prophecy

:"

The word here means

the gift of prophesying, that

of speaking in the authority of

God and under

divine influence.

The idea

Ch.XII.1-8.]

epistle TO THE EOMANS.

EV
adfid iafiev

213

01

TToXXol

iv

Christ,

XpiorO), 6 6e at?' etc dXh)X(j)v

6
jtt/l7/.

of another.

and evciy one members one Having then gifts difus,

''E;^oi^ref dK;^;opt(T/iaTa /CO-

fering according to the grace that

is

TcL ~T]V

xdpiv

~i]V 6o-deiaav

imTv

given to

whether prophecy
or ministry,
;

dtdcpopa
TT/v

Eire TrpocpriTeiav,
rrjg

Kara
'

let tis

prophesy according to the pro;

dvaXoyiav

niarecog

portion of faith

let

us

EiTE SiaKOviaVj ev t^J 6taK0Vta

wait on our ministering

or he that

Eire 6 StSdoKCJV, iv
8

r^ dcdaOKaev
ev

teacheth, on teaching; or he that

Xia

EiTE 6
'

TrapaKaXcjv, ev t^
b
fiEradidovg,

cxhorteth, on exhortation.
giveth, Ze^/umr/o
ti

He

that

TrapaKXriOEL

with simplicity
;

d~X6T7]TC
GTZOvdy
'

TTpoLardj-ievog,

he that ruleth, with diligence

he

6 eXeiJv, ev iXapoTTjrt.

that showeth mercy, with cheerful-

of predicting future events

of the word.

is

not an essential element in the signification

Prophecy

may

be prediction, or

it

may

be nothing more

than instruction, declaration, exhortation, warning conimunicated under

divine direction and influence. The proper and probably the original meaning of the word prophet is, one who speaks as God's substitute or am-

bassador.

Thus
shall
:

it is

said of Moses, "

j^'rophet
;'^''

have made thee a god to Pharaoh,

is

and Aaron

be thy

of which the language that precedes

;

explanatory

"

He

shall

be thy spokesman unto the people

he shall be to

him instead of God:'''' Exod. same purpose we read in Jer. xv. 19 "If thou take forth the precious from the vile, thou shalt be as my mouth.'''' The two words anciently used for prophet by the Greeks, npocpriTr]^ and vTTOcprjT'qg, seem to be nearly equivalent, meaning one who speaks ybr, before, or under,
thee instead of a mouth, and thou shalt be to
16.
vii. 1, iv.

To

the

that

is,

in the place of another.

it first

This

is

undoubtedly the

signification of the

term where

occurs in the Bible, in the narrative of Abraham's resi-

dence with Abimelech. The Almighty warns the king of Gerar in a dream not to injure the Patriarch, adding, " for he is a prophet, and he shall pray
for thee,

and thou

shalt live :"

Gen. xx.

7.

He

is

thus declared to be a

sacred personage, the interpreter of God, speaking as his agent.

also a very usual sense of the

This

is
is

word

in the

New

Testament,

A prophet

a messenger of God, divinely inspired, directed and commissioned to

com-

municate

his will to

men,

to

extend the knowledge of his character, and

thus to advance his glory.

'According to the proportion of faith:" This clause, rendered, 'according to the analogy of the
faith,'

has been supposed to convey this meaning

'so as to harmonize with the general

scheme of

religion as revealed in the

New Testament.'

Under

the guidance of this principle, theological opinions

au-

have been formed and moulded, and bodies of divinity composed, the

thors of which have been exceedingly careful not to introduce anything in opposition to certain systems which they suppose to constitute the essential

substance of Christian doctrine.

Perhaps few principles have exercised

214
9
ncss.
lation.

COMM.ENTAKY ON THE
ZtHovc be without
tliat

[Sect. XII.

dissimuis

'II

ayaTr) dwTTOKpLTO^

'

diroOTV-

Ablior that wliich

whicli
is

evil

10 cleave to

good.

JJe

ynvVTe^ rb rio uyadu)

dXXriXovg
OTTOvdy
/Li;)

irovTjpov, KoXX<l)fiVOt

kindly aflectioncd one to another

akXijlov^ tpiXuoropyoc
OKVi^poi'

with brotherly love

11 lening one another
busincss
;

in

honour preserving

ry <piXa6eX(pia elg 10 tq Ti/xy rg 1 TTpoTjyovfievot

not slothful in
;

roi

rrveu-

fervent in spirit

fiarL ^tovreg

rw

Kvpio) dovXev

12 the Lord; rejoicing in hope; patient

in tribulation
;

ovre(;

r%]

iX-iSi xo-ipovrtc

ry 12

continuing instant

dXi^pei vTrontvovreg

13 in prayer; distributing to the neeessity of saints

;

evxy
ref

ry TrpoampTepovvTeg
riHv dyio)v

rrpoo-

ralq 13

given to hospi-

XP^iatq

KOLVUiVOvv6iu)Kovreg.

14 talify.

Bless
bless,

them which persecute

not.

ryv (piXo^eviav
KoX
/i//

15 you;

and curse
do

Rejoice

EvXoydre rovg
ev/.oyeire,

6cu)K0vrar viia^

14

with them that

rejoice,

and

KUTapaa^e.

greater influence than this on scriptural interpretation.

modified, and added to revealed truth, at pleasure.

It

has diminished,
is

Doubtless there

oneness

in the

New

Testament revelation,
;

all

the parts of which not only

cohere, but are also in perfect unison

so that an interpretation which shall

in

represent different passages as conflicting

cessarily

doctrinal statement
infallible truth

must ne-

be erroneous.

But

to

assume the

of a system of

doctrine independently of Scripture, and then to bring the tenets of such

system as a criterion of the meaning of Scripture, is to set up an unauCareful philological and exegetical examination thorised rule of faith.
will

prove that such a supposed safeguard

it

is

unnecessary, and experience

re-

and observation show

to

be

injurious.

Neither does the principle

ceive any support from the words of the text.

is

"The

proportion of faith"

equivalent to " the measure of faith" in ver. 3, and simply means, the
gift.

degree of the divinely imparted

The reader may

find

some

useful

remarks on

this subject in

Campbell's fourth Dissertation preliminary to

his Translation of the Gospels, Section 13.

Compare

also Ernesti

on
1,

In-

terpretation, Stuart's Translation, Sect. 34, p. 17, and

i.

Morus, Par.

Sect.
in

xix. pp. 70, 71,

and Sect.

ii.

Cap.

iii.

xvi-xviii., pp.

253-259, and Locke

loc, note (h).

Olshausen agrees with Griesbach

that the latter reading, which
is

in

reading Kaipi^

fljr

Kvpio).

He admits

also the received, " has

by

far the greater

support from authorities," but

still

decides in favour of the former on the

ground of
*

internal evidence,
is

remarking that a charge so entirely general as

to serve the Lord,'

out of place

among such
is,

altogether special exhorta-

tions."

Such an argument has no groat

force, for the phrase

immediately
mind, (comp.
is

preceding, "fervent in spirit," that

ardent, zealous
;

in

Acts

xviii. 25,) is

of very general application

and indeed so also

the

exhortation which arises from the reading he prefers, " serving the time,"

'

Ch. XII. 9-19.1

EPISTLE TO THE ROMANS.

215

15 Xaipeiv fierd X'^''P^'^~^^ '^^^ To 16 KXaieiv fierd KXaiovruiv. avTO elg aXXyXovg (ppovovvreg

the same
]\Iiud

weep with them that weep. Be oi l& mind one toward another,
not high things, hut
con-

fiij

-a

v^pi]Xd (ppovovvreg,

dXXd
kav-

descend to

men

rotg raTreivolg ovva-rrayonevoL

HI]

not wise in your

yiveade ^poviiioL

Trap'

compense

to

Be own conceits. Re- 17 no man evil for evil.

of

low

estate.

1 1 Toic;.

Mi]devl KaKov dvrl KaKov

'

Provide things honest in the sight

of all men.
If it be possible, as 18

d-odidovreg

Trpoi'oovfievoi Ka-

Xd

ivu)~iov TTavrcov dvdp(x)JT(OV.

vfiiov,

much
with

as lieth in you, live peaceably

all

18 Ei Svva-ov, ro e|
19
[ifj

jxerd

men.

Dearly beloved, 19
;

7idvTG)v aVT^pcoTTCov elprjvevovreg'

avenge not yourselves

written. Vengeance

but rather
for it is
;

iavTOvg eKdiKOVvreg, dyanr]*

give place unto wrath:

is

dXXd dure ronov rrj opyxi ytypanrat yap s/zot eKdiKrjoig,

roi,

mine

I will

repay, saith the Lord.

Therefore 20

which means, either yielding to uncontrollable circumstances,

availing one's self of
is

or,

wisely
v.

any opportunity of Christian usefulness.

is,

Eph.

16

not exactly parallel, as there the reading

ii.

e^ayopa^ofievoi rbv Kaipov,

which appears to be borrowed from Dan.

the phrase
'

8.

Olshausen allows too that

to serve the time' is not

found in Greek before the second

century, though frequently occurring in Latin,

The

other,

'

to serve the

Lord,'
14.
15.

is

very common.
V. 44.
is

Comp, Matt. The infinitive

:

used

in the sense of the imperative.

16. first clause

literally,
'

being led

Comp. Phil. ii. 2. " Condescend :" ovva~ay6ixtvor away along with,' equivalent to, allowing yourselves to
'

be associated or connected with, willingly yielding

estate
:"

to.'

"To men of low

rolg raTretvolg'

This

may be

masculine, as in our translation, and

the meaning will be, conforming to, associating and sympathizing with the

humble

or

it

may be

neater and express the duty of a willing acqui-

escence in humble and lowly circumstances.

The

antithesis with the neuter

"high things," favours

this

view, but the compounded preposition ovv

agrees better with the other.

17. for

"Providing things honest

things.'
is right,

:"

Literally 'providing' or 'taking care

to

good
19. "

do what
"give
Eph.
him.

The meaning is, carefully and earnestly endeavouring Comp. 2 Cor. viii. 21, and Prov. iii. 4.
:"

Give place unto

We
is,

have the same phrase

in

this

man

place ;" that

yield position or precedence to

Luke him

xiv.
:

9,

also in

iv.

27, " neither give place to the devil ;" meaning, do not submit to
in the

The words never elsewhere occur

would suggest
this exposition
:

New

Testament.
it

Analogy
to

therefore
rightful

yield to wrath, allow

have

its
is

sway.

In this case the

wrath must be understood of God, as

in

done bv several commentators, both

accordance with the former clause

210
if

COMMKNTAUY ON
thine

II

[Surr.

XH.

if

he

thirst,

enemy hunger, feed him give him drink for in

;
:

^yw dvTa7rodw<Tw, Xeyei

'

Kvpioq.

so doin^ thou shalt heap coals of

21

fire

on his head.
evil,

15e

not overcome
evil

of

but overcome

with

'Kav ovv tteiv^ 6 ^X^pog oov, 20 tdv 6t^a, rrort^e ij'(ofii^e avTOV av~6v tovto yu{) -olCjv dvdpaKag nvpug aojptinug em tt/v

good.

Ke(f)aXTlv

avTOv.

Mij vikw vrrb 21

ro)

rov KaKOv, dXkd viKa iv dyado) -d kukov.

of the verse, and also with the quotation from Deut.

lows.

.xxxii.

35, which

fol-

The sentiment
1

will then

be

this

Give way to the just anger of

God, and be not

solicitous to vindicate yourselves

by

inflicting

punishment.
is

Comp.

Pet.

ii.

23.
first

But the omission of God,

the principal party,

un-

natural,

and the

clause of the verse affords quite a sufficient antithesis

to the statement of the quotation.

If the

wrath be referred to the offender,

it,'

the meaning
dential.

may

be,

'

yield by avoiding

and the direction

will

be pru-

If it

be that of the injured person, the meaning of the phrase canthis

not be as above given, for

the Apostle's intention.

would manifestly be the very reverse of

in-

He

cannot possibly exhort the Christian to

to the literal

dulge

in

angry passion.

Adhering

meaning of the words and

yet applying them according to the nature of the injunction,

pret the clause thus
:

we may

inter-

Give room
to give

to,

that

is,

space, opportunity to depart.

The exhortation
but not at
all to

is,

not merely to defer the indulgence or exercise of anger,

it
;

retain

it

fj'ce

egress, to

abandon

it,

and yield

our cause to the righteous God.

The quotation is from Prov. xxv. 21, 22. It is very like the 2 Esdras xvi. 54 " God shall burn coals of fire upon his head which saith before the Lord God and his glory, I have not sinned." The idea prominent in these passages is evidently that of severe penal suffering. This is expressed by the words themselves, and the antithetic clause in Proverbs, " the Lord shall reward thee," which immediately follows the quotation, confirms this result. The pain of penitence, arising
20, 21.

language

in

from a consciousness of having done wrong,

Such places as 2 Sam.
the figure of a coal
xiv. 7, are

is

no doubt comprehended.

wholly irrelevant, as they only show that

in illustration of

may

be employed

what

is

desirable

and valued.
proved that
punishment.

The authors of
cither has in

the Proverbs and the Epistle both refer un-

doubtedly to the proper punishment of the offender.

But

it

cannot be

view the

gratification of private passion in such

They speak of it

rather as resulting in the repentance of the

is

guilty person, who, being suitably chastised,

converted through the kind-

ness of the injured party.

And
1

it

may be
i.

well to note that this motive

appears even in some of the imprecatory Psalms.

See
if

Ixxxiii. 10, cix.

27;

and compare

Cor.

v. 5,

and

Tim.

20.

And

even

such should not be

Cii.

XII. iO-XIIl.S.]

EPISTLE TO THE EOMANS.

e^ovaiaig vnepe

217

XIII.

Udaa i/'V,Y')

Let every soul be subject unto XIII.

Xovaaig vTroraaaeadcj
eoTiv e^ovaia
de
2
oi'crai

ov yap

dnb i9eou, at [e^ovaiai] vnb &eov

j(*>)

For there is no power but of God the powers that

the Iiighcr powers.
;

be are ordained of God. Whosoever

therefore resisteth the power, resist-

reraynevat elaiv. "iJKrre 6 dvriraaaofievog r^ e^ovoia r^ rov ^eov dcaray^ dv^eaT7]Kev ol 6e

eth the ordinance of

God and they

;

that resist shallreceivc to themselves

dvdearrjKOreg eavrolg Kpi^a

3
ipovraL.
elai

Xi]-

damnation. For rulers are not a

ter-

Ol yap dpxovreg ovk (j)6(3og rCJv dyadcjv ^pyo)v,

KttKoJv
rrjv

ror to good works, but to the evil.

Wilt thou then not be afraid of the

dAAa Twv
<po(3elaT^ac

deXeig 6e

p,?)

power

do that which

is

good and

e^ovoiav;

to

thou shalt have praise of the same

the result, nothing

more can be intended than a degree of punishment

necessary to vindicate the divine law.

sanction private passion can be

From

this

passage no inference to

drawn which might not be drawn from the former verse and also from others. Comp. Ps. xciv., 2 Tim. iv. 14, and other similar places. The Apostle exhorts us to resign to God the office of
punishing, and to endeavour through love and acts of kindness to conquer

our enemies, and thus

xiii. 1,

of these
citizens,

to bring them to repentance and a change of character. The tendency of the Jews to rebellion illustrates the propriety precepts, which were also calculated to show unconverted Roman that the nature of Christianity was in no respect hostile to civil 2.

government.

Legitimate authority

is

of course intended.
it

Lord nor

his Apostles ever

determined what

is

that

ity legitimate, further than

a settled government.

But neither our makes civil authorThe established, recogsuch a one that

nised government

is

authoritative,

and

it is

in reference to

their precepts are laid

down.

What form

such government

may

rightly
ig-

take or have taken,

nores.

is

one of the questions which the

it

New
and

Testament

Neither does

enter into the question of the citizen's rights or

political
civil affairs

duty during the process of a revolution, when

in a transition state.

are
it is

Government

is

not dependeift on

human

will

God's institution
give to
it,

and whatever form man's inclination and action

All

may

is

given under the permission of his superintending providence,

to

and therefore
rather than
his

be regarded as authoritative.

human

authority, even

the very highest,

must yield
Acts

to that of

God,

whom "we

ought to obey

men

:"

v. 29.

But

it is

the duty of every

man

to satisfy

mind by
all

careful

and conscientious examination respecting

this highest

of
it

laws, before he presumes to place what he thinks to be

demanded by

in contradistinction to the legal

enactments of the legitimate authority

of his country.
3.

This expresses what the ruler ought and

office

is

presumed

to be.

The

Apostle rather describes the nature of the

than the character of those

218
for

CO
he

MMKNTAU
God
for
:

ON

Til K

[Sect. XII.

is

the minbter of

to

dya^hv
e|

noiet, Kal t^etg t-naivov

thee for good.

Hut

if

thou do that
;

avrT]^

i9eoD

yap

(huKovog

which
he
is

is

evil,

be afraid

he
fur

iart aol elg to

dya^uv

mv

6k

bearcth not the sword in vain

to kukov

txoi^c, (l)ol3ov

ov yap
-deov

the minister of God, a re-

th^] tijv fidxaipav (popu

venger to execute wrath upon liim

that

yap
Afo
did

diuKovuc; tariv, Pk^iko^ elg

doeth

evil.

Wherefore

j/e

dpyifv

tw to kukuv

rrfxlaaovri.

must needs be

subject, not only for

dvdyKT] vTroTaaatadai, ov

wrath, but also for conscience' sake,

For, for this cause pay ye tribute
also
:

fiovov 6cd rrjv dp^'rjv,

rrji'

dXXd Koi
'

ovvddrjaiv.
(popovc;

A/a rovro
Asi-

for

they are God's ministers,

this very

yap Koi

reXelre

attending continually upon

thing.

rovpyol yap deov

eiocv eig

avrb
'Arro

Render, therefore,
;

to

all

rovro TrpooKaprepovvreg.
rbv rov <p6pov ru) rbv rtXog ro rkXog
(jiupov
'

their dues
t

due

fear to

whom tribute custom to whom custom whom fear honour to whom

tribute to
;

Sore ovv rrdai rag 6(l>eiXdg

tw
to

tcj

tpofiov

who may

exercise its functions.

It is

worthy of admiration

that, writing

on such a subject and under such a

so restrain himself as to

government as

that of Nero, he couIJ

present general principles and abstract truths,

in the

without saying one word

of mankind in

way of

limitation or restraint.

It is diffi-

cult to avoid the conclusion, that he felt himself to be writing for the benefit

all

future ages, and under the influence of a

superhuman

power.
7.

^opog means tax or tribute

;

rkXog duties, property tax paid for the

reverence and honour to superiors.
:

support of the state

8.

^o/Sof and

rifir'j,

"Owe:" Some
is,

prefer the indicative translation of the verb

'you

owe' &c., that

love.

the circle of your duties comprises nothing

is

more than

But the meaning given by the imperative

accords better with the preceptive nature of the context.

is:

more probable, as it The sentiment

under obligation to cultivate mutual affection;

paid.

Let nothing be due from you but love, always regard yourselves as this debt can never be fully

"Fulfilled:"

Comp.
it

ver.

10.

The use of

this

word

to express

sincere obedience, though

viii.

be imperfect,

may

illustrate the

language

in

4.

9.

"If there be any other:" That

iv.

is,

whatever other there

may

be.

Comp. Eph.
11,

29, Phil.
this:"

iv. 8.

Most commentators suppose an ellipsis. Ambound to ;" referring to the duty just inculMacknight understands, " I command," making it the introduction cated. of another precept. Grotius and after him Kosenmueller render it, "especially, so much the more;" Erasmus supplies, " when ye know," remarkcompare koi ravra in 1 Cor, vi. 8. ing that it strengthens the appeal
12.

"And

mon

adds, " ye are the rather

CH.XIII.4-n.]

EPISTLE TO THE EOMANS.

ttjv rLiii]v ttjv

219
8

rbv <p6j3ov tw
8
rifiTJv.

honour.
to love

Owe no man any thing, but

one another
:

'Mr]Sevl i^cqdev 6(peiXeTE,

for

he that
9

el

fj,?)

TO

dX^Xovg dyanav

loveth another hath fulfilled the law.

yap dyanijv tov srepov vofiov To yap ov fiocTreTT/lT/pwKe.

^Evaeig
'

For
shalt

this,

adultery,

ov

(povevaei^

ov
'

Thou shalt not commit Thou shalt not kill, Thou not steal, Thou shalt not bear

Kki-ypti^ '
el

Kol ovK enidvuT'iaetg Tcg eripa evtoXi], ev tovtg)

false witness.

Thou

shalt not covet,

and
this

if

tho-e be
it is

any other commandcomprehended

in

TW Aoyw dvaKE(paXaiovTat, ev Tw dyaTTTjOEig rbv TrXrjaiov aov

ment,

briefly

saying,

namely, Thou shalt

10

<hg

kavTOV.

'H dyd-m]

toj

ttA.?/-

love thy neighbour as thyself.

Love 10

aiov KaKov ovk Epyd<^rai

ttA?/-

worketh no
law.

ill

to his

neighbour,

11 pMfia ovv vojiov i] dydnrj. Kal rovTO, EidoTEq 70V Kaipov, on

u)pa ijudg
rjdT]

therefore love

is

the fulfilling of the

11

e|

vnvov

EyEp'&rjijfiojv
i)

vat

vvv yap iyyvTEpov

And that, knowing the time, that now it is high time to awake out of sleep for now is our salva:

Olshausen adds " so much the more."

Here Koppe remarks

that St. Paul,

in order to urge his readers to the practice of the Christian virtues, adds
this consideration
:

" that the return of Christ to earth

was not remote, and

that

He

would be accompanied by the tokens of a better and happier life." refers to his Excursus II. on Thessalonians* to show " that the Apostles
it

themselves, through the wise permission of divine Providence, cherished

the opinion and hope of Christ's speedy return."

Locke too expresses the

" It seems by these two verses, as if St. Paul looked same sentiment. upon Christ's coming as not far off, to which there are several other occurrent

passages in his epistles.

See 1 Cor. i. 17." In opposition to this opinion Whitby's note on 2 Thess. iv. 15, and his "Disthe reader is referred to course by way of inquiry" &c. appended to his annotations on 2nd Thessalonians.

Neither this passage, nor any other in the Apostle's writings,

is

sufficiently definite to

prove that he entertained such a view, while others

are not at

all

reconcilable with the theory.

What

he says in the 11th

chapter respecting the present condition and future prospects of the Israelites,

seems to imply that he expected a considerable space of time

of,

to elapse

before the consummation of the events there spoken

less,

which, neverthein his

must take place

anterior to Christ's second coming.

And

second

epistle to the Thessalonians

he expressly guards them against such a mis-

construction of his sentiments.

The view of Macknight and Eosenmueller

and that
it

that " salvation" refers to the doctrine of the Gospel,

has been

brought "nearer" to the mind, that

ciated

is,

is
it

better understood and appre-

by

the advanced
is

Christian
;

than

could be immediately after

conversion,

feeble and improbable

neither do the places quoted establish

* See pp. 115 et seq.

220
tion nearer than

COMMENTARY ON THE
when we
spent, the
believed.
(TO)Ti]pia,
'il
rj

[Seot. XII.

5te

iTTKJTtvnanev.
7/

12 The
liand

nif,'ht is far
:

day
ofl'

is

at

vv^ npotKO^I^ev,

(Jt

i]Utpa\2

let

us therefore east
let

the

works of darkness, and

us put

13 on the armour of light.

Let us
;

rd tpya rov okotovc koX Ivdvatjiie^a rd onXa tov (})0)t6c. 'fif 13

tjyyiKtv
drroi9w/ifti9a

ovv

walk honestly, as
in

in

the day

not
in in

fv

I'ni^pa
p.?)

evaxrjfiSvug Trepirra-riKoJpoLg koX fiEdair,

pj)
fiij

noting and drunkenness, not

OiOjiev,

chambering and wantonness, not

14 strife and envying.

Koirair Koi doeXyeiaic,

ical

fpuk
T7]g

Hut put ye on the Lord Jesus Christ, and make

not provision for the flesh, to
the lusts thereof.
fitl/il

v'/Aw

dk/J evdvaaa^t: tov 14

pi) TTOiela^e elg

Kvpiov 'Itjoovv XpiOTOV, koX

oapKog Trpovoiav

tmdvpiac.

XIV.
2

Ilim that

is

weak

in

the faith

Tuv

dt

dodev.ovvra

ry
"Og
6

XIV.
fxtv

receive ye, but not to doubtful dis-

mam

7rpoakap{idvea-de, pfj eig

putations.

For one believeth that

all

SiuKpioeig diaXoyiapCJv.
TTiOTevei
(ftayelv

he

may

eat

things

another,

Trdvra,

de

such a meaning of the words.

" Salvation" signifies here

most probably

the happiness on which the Christian enters immediately after death, and
" night" in ver. 12, the present state of ignorance, sinfulness, and conse-

quent unhappiness.

Although the figure of night and day

is

strikingly

descriptive of the condition of

after,

man

before the reception of the Gospel and

yet

it is

equally applicable to the Christian's present and future con-

dition.

In this

view

it is

here employed, and St. Paul

is

looking forward

to the hour of death, as that which

introduces future felicity.

Thus,

"nearer"
13.

will retain its usual

meaning.

Comp. 2 Tim.

iv.

G-8.

The Apostle

refers to inordinate gratification of the appetite, to

licentious indulgence,

and such passionate contentions as are their almost

figure expresses the idea of being
vi. 3, p.

invariable attendants.
14.

"

Put on

:"

The

embued with

the

character of Christ.

See the note on

97.

xiv. In the Apostolic age, asceticism prevailed considerably

among a
an.d con-

certain class of heathen philosophers, and also particularly

among

the Essene

Jews.

This would, of course, exert an influence on the character

dition of

some of the converts

to Christianity.

The

feeling which

governed

weak

consciences in reference to the light or propriety of using meats

for sale, lest they should previously

which had been publicly exhibited

have been

oflTered

in sacrifice to idols,

prevailed to a considerable degree.

See the Apostle's directions on

et seq.

this particular point in 1 Cor. viii. x.

25

And, attachment

to abrogated

Jewish

rites still lingered in the

in

minds of many.

All these circumstances were doubtless

;

view when the

in a

Apostle prepared the directions here embodied

and which apply,

greater or less degree, to the various classes concerned, while they will

Ch.XIII. 12-XIV.G.]

EPISTLE TO THE ROMAKS.

koMei.
'O
ju?)

221
Let
3

da^eviov

Xaxava
rov
jXTJ

who

is

weak, cateth herbs.

ioMcov
Tov
debg

ia^iovra
6
jU?)

not him that cateth despise him

that eatcth
not. and let not him which eateth not judge him that
;

i^ovdeveLTG),

Koi
fii]

iadiuiv
'

EodiovTa

Kpivsro)

yap avTOV
;

TrpoaeXdfieTO.

cateth

for

God hath received him.

4
?

Iv
7]

riq el 6 Kpivuv dXXorpiov

Who

art thou that judgest another

to his

olKtrTjv

Tw

Idio)

KVpio) arrjKei

man's servant

own master
Yea, he

mnrei,

OTa&rjaerac

6e

6v-

he standeth or
shall be holden

falleth.

va-bg yap iariv 6 debg orrjaaL avTov. "Og \ilv Kpivet rjnepav
Tap' i]nepav, og 6e Kpivet, Ttdoav
r'jiiepai'

up

for

to

make him

stand.

God is able One man es-

teemeth one day above another

another esteemeth every day alike.

eKaorog ev rw

iSico

vol

TrXTjpocpopeio^o).

'O (ppoviov rriv

Let every
in his

man

be fully persuaded

Tjliepav Kvpiu) (ppovel,

aal 6
Kvptu)

jt/r)

own mind.

He

that regardit

(ppovoiv

TTJv

riiiepav

ov

eth the day, rcgardeth

unto the

ppovel-

Koi

eaMcjv

Kvpiu)

Lord; and he that rcgardeth not

always remain
tical

to the Christian church in all future ages wise

its

and prac-

prhiciples directing

procedure in

all

indifferent matters.

The

general tenour of his remarks, and the respectful manner in which he

refers to the class of persons indicated,

prove that he has particularly in

view the weak and scrupulous consciences of pious persons, somewhat Towards these he under the control of education and former habits.
and conciliatory course should be pursued. His remarks are distinguished by a meekness and wisdom both admirable
directs that a kind, forbearing,

and characteristic.
Ver.
ing with
1.

"Receive.:"

That

is,

with kindness and respect, not embarrass-

difficulties,

but rather helping and supporting.

The same verb

is

used in ver. 3 of God, and in xv. 7 of affectionate and friendly reception of each other, and of Christ's favour to
Either, literally,
us.

" Doubtful disputations

is,

:"

"not

to

judgments of thoughts, that

not so as to

make

oneself the judge of their thoughts and scruples:''* or, 'not to distinctions

of thoughts' or

'

discussions,' that

is,

not so as to encourage nice discrimina-

tions and distinctions in points of opinion which in themselves are really

of but

little

importance.

When

will the Christian church learn to

imbibe

the deep yet simple

wisdom of this

great and good

man 1

4. What a depth of intellectual character and moral feeling is here You man, do you presume to pass sentence in the case of another's servant? What know you of its various circumstances 1 Have you taken the pains

to ascertain

them all 1 Are you even certain that you have the ability to do so ? And if you have mastered the facts, can you put them all in the right balance and weigh them all with the most scrupulous accuracy, so as
Eobinson Lex.

222

CO.MMENTAUY ON THE
f:n-&iu
'

[Sect. XII.

the (lay, to the Lord he doth not

re^'urd
to
it.

ev^apiOTel yap to) Seio

fil)

He

thut oatcth,

catc-tli

Kul

fJO^iCJV

KVpiiO

OVK
Kol
7

the
;

Lord, for he givcth

God

t:aditi,

Kol fi};^ap<<77tt toj i9tw.

tj^uv

thanks

and he that

eatetli not, to

Oi^fJetf -yap

mvru)

(^y,

the Lord he eateth not, and givcth

7

ovSeig kavTUi dnodv/ioKei

idv

God

thanks.

For none of us

liveth

re yap ^djiev, tu> Kvpiu)

i^ojfiev,

and no man dieth to For wliether we live, we live unto the Lord; and whetlier wc die, we die unto the Lord
to himself,

tdv Tt

d7:odv7'iOK(,)nev, tgj Kvpiui

himself.

d7Todvi)aKOjLEV lav re ovv^w/itj',

Idv ~e dTrodvfinKWjXEv, rov Kvpiov iofitv. Eff TovTO yap Xpiarog

whether we
9

live therefore, or die,

dntdave Kal dvearrj

Iva

ical t^ijaev,

we

arc the Lord's.

died,

For to
and
rose,

this

Kal

veKpCJv
2i)
;

kuI

^ojvtcjv

end Christ both

revived,

and

KvpiEvoxi.

(5e,
7/

-i Kpivecg rov 10

that he might be Lord

dSeXcbov GOV

Kal ov, ri i^ov;

10 both of the dead and living. But why dost thou judge thy brother?
or

develg rov ddeXc^ov aov

Trdvreg

yap rrapaarrjooiieda
~ov Xpiarov.
(^(5

rCj (i/jnari
1

why

dost thou set at naught thy

?

Ttyparrrai ydp
tfiot

brother

for

we

shall all stand be-

fe)'c5,

Aeyet Kvpiog, otl

irdv

fore the

judgment
written.

seat of Christ.

Kdfiipet

yovv,

Kal

Trdaa

11 For
the

it

is

As

I live, saith

Lord every knee

shall

bow

to

yXCJaoa e^oiioXoy^OETat roi deu). "Apa ovv tKaoToq rjni^v tpl 12

to bring out the right result?

It is

possible.

the only sensible course.

Yield the decision to God.

But the Apostle intimates " Judge nut, that

ye be not judged."
been
said, influence

him.

Each man's own conscience must, after all that has Of course, his conscience must be rightly taught,
Then the divine precept applies
:

rcfTulated

and directed.
in his

" Let every one

be

fully

persuaded

own mind."
is

7-9.

Here we have

the reason of the directions before given, namely,

that every true Christian, in imitation of his master,

devoted to the

welfare of his fellows.

It is

not his

own

gratification,

but their good, which

he seeks.

The quotation is from Is,a. xlv. 23, and agrees very nearly with The prop.het is speaking of the dissemination of true the Septuagint. lie predicts the approaching period of the Gospel. means by religion when all mankind will reject the worship of idols, and acknowledge and
11, 12.

adore the only true God.

St.

Paul applies the text to the concluding act

of Christ's mediatorial authority, the exercise of his judicial oftice. This is comprehended within the prophet's more general idea of submission and
allegiance,

which are ultimately to be universally rendered to Christ. first, in 13. The word "judge" is here employed in diflierent meanings is called figure ITie resolving. of then conJemning, and that of censuring, antanadasis, meaning, a repetition of the same word in a different sense.
;

See Glassii Philologia Sacra

his

temporibus accommodata a D. Jo. Aug.

Cii.

XIV.

7-ls.]

EPISTLE TO THE ROMANS.

6u)oet,

223
shall confess

eavTov Xoyov

tw

i9ew.

nic
to

and every tongue

God.

13 MT/zcert ovv dXXriXovg Kpivuy^iev

So then every one of us 12

God.

dXka TOVTO Kpivare

fiTj

fiaXXov, to

shall give account of himself to

Tidevat TTpoaKOfifia r(o ddeXcpio

Let us not therefore judge one an- 13

other any more
rather, that
;

1-1

7/

oKai'daXov.

Olda Koi mneta'It/ctou,

but judge this

jxai

iv Kvpio)

on
tw

ovdev
XoyieKeivo)

Koivbv dC avrov,
^Of^ih'o)

el

fiij

no man put a stumblingblock or an occasion to fall in his

brother's

Ti KOLvbv

elvai,

way.

know, and am 14
itself;

15 Koivov.
d6eX(p6g

Et 6e did Pputfia 6 gov Xv~elraL^ ovKert

jxrj

persuaded by the Lord Jesus, that

tJie}-e

IS

nothing unclean of

Kara

dyaTTTjv TTepiirarelg'

rw

but to

him
But

that esteemeth

any
it

aov eKelvov dnoXXve, 16 V7TSQ ov Xpiorbg dne-&ave. Mr} (iXaxj(pr]f^LeiG-&oi ovv vf^iCyv rb dyajSpwftari

thing to be unclean, to him

unclean.
if
tJii/

is

thy brother be 15
meat,

grieved with
est

now walkDestroy

17 &6v.

Ov yap eartv

i]

(3aaLXeia

thou not charitably.

rov ^eov fipojmg Kal noaig, dXXd

dcKaioovvT} Kal elprjvrj Kal

not him with thy meat, for

Christ died.

whom

x^P^

Let not then your 16

spoken
is
of.

18 ev TTvevfiari dyio)
Tovroig

yap ev
Xpcoroi

good be

evil

For the 17

dovXevutv -co

kingdom of God

not meat and

drink; but righteousness, and peace,

and joy in the Holy Ghost.

For IS

Dathio, Lib.
(pdeipet

II.

Tract.

II.

Cap.
Cor.

ili.
iii.

Tom.
17,

I.

pp.

1342

et seq.

Compare

also
in

and
ii.

(p'&epel in

and the Kptral with dLeKpi^rjre

James
14.

4.
Tit.
i.

Comp.

15.

15. "

Destroy

:"

That

is,

to the ruin of one

whom

Christ died to

the danger of destruction,

an example as may tend redeem do not expose him to by leading him to do what his conscience

do not

set such

condemns.
16. "

Your good

:"

Either the Christian religion which you profess

:

according to

many

both ancient and modern expositors

or,

the right

freedom of Christian character which you have attained; according to Either exposition gives a good sense, and agrees other weighty authorities.
with the context
1
;

although the latter

is is

perhaps to be preferred.
the

Compare
I

Cor. X. 29, 30, where the sentiment

same

'
:

Why

should

so use

my Christian liberty as to expose it to censure and condemnation by another Why should I injudiciously expose myself to conscience than my own?
calumny on account of what I am thankful for?' which generally denotes the 17. "The kingdom of God :" This phrase

religious dispensation as established

by

the divine Messiah, limited occa-

sionally to its imperfect condition on earth

and occasionally

to its glorious

condition in Heaven, but frequently comprehending both these states

is

sometimes, as here,

employed

to express the character of the dispensation

22

COMMENTARY ON THE
he that in these things
Christ,
in

[8CT. XII.

serveth

evdpearog tw
Tnl(^

i9c5

koL doKLitog

acceptable to God, and

dvdpu)Ttn[c.

'Apa ovv rd 19
KoX
TO, rTjg

19 approved of men.

Let us there-

T//r dpiji'Tj^ 6iu)Kit)jiEV

fore follow after the things

which
For
but

olKoSop.?]^ TTJg elg dXXrjXovg.

Mrj 20

make

for peace,

and things whcre-

h'EKev

fipijfiaTog

KardXve

rd

20 with one

may

edify another.

tpyov

Tov

meat destroy not the work of God.

All things indeed are pure
is
;

Kadapd
7ra

Ildvra ntv dAAd Kanhv T(7) dvdpd)deov.

it

TO) did TrpoaKuiijiaroc ia^i-

evil

for that

man who

eateth

ovTi.
H7]6t:

KaAov TO
TTielv

fXTj

^ayelv Kpea, 21
ftrfSt

21 with offence.

It is

good neither to
thy brother
or
is

olvoi>,

tv

eat flesh, nor to drink wine, nor

atii/

thing

whereby
is

aOV TTpOOKOTTTet ij OKavdaXi^erac i) da^evel. I,v TTiOTtv 22

d6EX(f)Ug
tx^i-g Kara oeavrbv t^e evcJTiiov TOV deov- liUKaptog 6 fii] Kpivcov iavTov Iv (1) doKCud^ei. 'O 6e 23
'

stumbleth, or

oflfended,

22 made

Aveak.
it is

Hast thou
thyself
before

faith?

have

to

God.

Happy
23 loweth.

he that condcmneth not

alis

SiaKpivonevog, idv (pdyq, KaraKEKpiTai, OTL

himself in that thing Avhich he

OVK tK TTiarEOjg

And
:

he that doubteth

irdv 6e 6 ovk Ik Trtarewj", dfiap-ia

damned if he
not of faith
of faith

eat,

because he eateth

iariv.

for

whatsoever

is

not

is sicL

as

spiritual,

and consequently removed

from whatever

is

essential to

material and temporal existence.

of

God

is

within you :"

Hence our Lord says: "The kingdom Luke xvii. 21. The characteristic of Christianity

is chiefly internal,

satisfactions.
its

consisting in righteousness and its accompanying divine The lesson conveyed by these passages is all important, and truth and deep meaning will be appreciated and felt just in proportion
learn to understand the sublime elevation of Christianity. 20-23. " The work of God" expresses the Christian character wrouglit

as

we

in the soul

by

divine agency.

"

With

olTence :"

did irpoaKOfiiiarog

preposition expresses the idea of along with or notwithstanding.

ii.

27 and note
he

there, pp. 41, 42.

It is

bad
his

for a

man

to cat,

doing

places

a stumbling-block

in

brother's way.

"Faith"

The Comp. if by so

is

equivalent to sound conviction of a Christian mind.

tion
is

given to the Christian

who
is

is

The Apostle's direcnot embarrassed by scruples respecting

matters of indifference.
religious character of a

He
weak

not to use his liberty so as to endanger the

brother,

by

setting

him an example which he

all

may may
in

be induced unlawfully to imitate.

properly be eaten, yet
if

'Although indeed

kinds of food

against the suggestions of his

by so doing a man induces another to eat weak conscience, he becomes the occasion and
in

some

sense the cause of sin; and whoever eats

opposition to his con-

victions, sins

and subjects himself to condemnation.'

Griesbach and a few editors, led by some ancient authorities introduce

Ch. XIV. 19-XV.

6.]

EPISTLE TO THE ROMANS.

de
i)nelg
oi

225
XV.
2

XV.

'0<peiXoiJ.ev

We then that
and not

are strong ought

6vvaTol

rd

da^evruiara
Koi

rdv
jtw)

to bear the infirmities of the to please ourselves.

weak,
Lot

ddwcLTUV
2
3

Paard^etv

tavTotg
TjUdv

dpeoKeiv.

"EKaoTog

every one of us please his neigh-

Tw

ttXtjoiov dpeaKETO) elg

hour for his good to

edification.

For

TO dyadbv frpbg olKodonijv. Kat yap 6 Xpiarbg ovx eavT(^ r'jpeaev, dXXd,
Ka^cjg

even Christ pleased not himself; but

as it is written,

yeypaiTTat

oi

The reproaches of them that reproached thee fell on

For whatsoever things were
learning,

6vei6i(jfj,ol

ru>v 6veL6LL,6vTO)v ae
in'
e/ie.

me.
our

eTTeneaov

"Ooa yap
ijnerepav

written aforetime were written for

that

77poeypd(j)r],

elg

rr\v

we

through

SidaaKaXiav
oecog

Trpoeypdcf)?],

Iva did

patience and comfort of the Scriptures

TTJg v7TOfi,ovTjg kcu TTJg

napaKX?]-

might have hope.

of

Now

the

TOJv
'

ypaipojv rijv

eXmda

God
ward
Jesus

patience and consolation

ej^Wjuev.

de -debg rrjg vnono-

grant you to be lilce-minded one toanother, according to Christ

;

vi]g

Koi TTJg TrapaKXrjaeojg 6o)T) viuv TO avTO ^povdv ev dXXt]-

that ye

may

Avith one

mind

XoLg KaTd XpiOTbv 'Itjoovv, Iva

biio-^vnadbv ev Evl OTO^aTL 6o^-

and one mouth glorify God, even theFatherofour Lord Jesus Christ.

the doxology in xvi. stance that

it

25-27

at the

end of

this chapter.

From

the circum-

is

found

in these different

connections in certain ancient

its

manuscripts, and also from supposed internal evidence, and

to the

similarity

doxology which terminates the Epistle of

its

St.

Jude, some doubts

have been expressed respecting

little

genuineness.

But the objections are of

its

or no weight,

and the best

critics

agree that

proper position

is

at

the end of the Epistle.

The hypothesis of Semler,

that the 15th and 16th

chapters were not a part of the Epistle as originally written

by

St.

Paul,

nor intended for the Eomans, but addressed to other persons by the Apostle,

his second Excursus.

historical

and afterwards connected with this Epistle, As might be supposed, it

and
critical foundation,

is

examined by Koppe

in

is

wholly destitute of any

and depends almost entirely on surmises

and conjecture.
XV. 2.
'

In endeavouring to gratify

one another,

let

each aim at mutual

improvement.'
3.

See Ps.

Ixix. 9, in the Sept. Ixviii. 10.

is

The Psalm has an ultimate

therefore not properly accom-

reference to Christ and his enemies, and

modated.
4. "

The quotation belongs

the Scriptures :"

to the third class.

See the Commentary

on Hebrews, pp. 25, 26.

Of

That

is,

arising

from the views of

religious

truth which they present to us.

5.

"To be

like-minded
:"

;"

to agree together:

Comp.

Phil,

ii.

2.

"AcComp.

cording to Christ
viii.

Elliptical for, according to the will of Christ.

27.

15

22 G
7

COMMENTARY ON THE
d^ijTe

[Sect. XII.

AVhcreforc receive ye one another,

as ("luist also received us, to the

rov Sebv Koi rraT^pa tov

i]fxCJv '\T]nov

Kvpiov

Xpiarov. Aib

glory of God.

Now

say

that

npoakaiifidveo'^f: dX?.T]?.ovr, ku-

Jesus Christ was a minister of the

circumcision for the truth of God,
to confirm the promises 7na(Ie unto

dojg Koi 6 XpiOTor TTpoatXa^iero

vfidg eig So^av dtov.
'Itjoovv

Atyo)

6e,

XpLOTuv diuKOvov yeyevelg

the fathers;

might glorify God it is written, For

confess to thee

and that the Gentiles for his mercy as

;

Tjadai TTepiTOfirjg vttIq d/.Tj6da^

deov,

to

ftefiatioaai

Tag

this cause

will

tTTayyeMag riov
6e
ti?v7/ vn-fep

Trartpcov,

rd
6id

among

the Gentiles,

eXtovg do^daai rov

ytypaTrrat

10 and sing unto thy name.

again
11
lie saith,

And

deov,

Kaduyg
Koi

Rejoice, ye Gentiles,

Tovro
tdveai,

e^oiiokoyrjaofiai
tcj

aoi

ev

with his people.

And

again, Praise
;

ovofiari

oov
ev- 10

the Lord, all ye Gentiles

and laud
again

ipaka.

Kal

TrdXtv Xeyet
fierd

12 him,

all

ye people.

And

(ppdvx'^rjre tdvr]

Esaias saith, There shall be a root

of Jesse, and he that shall rise to
reign

avTov.

Kal

Trd/uv

rov Xaov aivelre rov

oi
'

KvpLOV TxdvTa rd tdvij, Kal ETzaiv-

over the Gentiles,

in

him
the

eaare avrbv Trdvreg

pii^a

Xaoi.

13 shall the Gentiles trust.

Now

Kal -dXiv 'Woaiag Aeyei

7/

tarai 12

God of hope fill you with all joy and peace in believing, that ye may abound in hope, tlirough the power
of the

rov

'leaaai, Kal 6 dviard-

fiEvog dpxscv

E^vrj

eXmovoLV.

e-dvdv '0

en' avrCJ
iSeof

<5g

r^f 13

Holy Ghost.

iXiridog 7rXT]pu)aai

vjidq TrdoTjg

X^^pdg Kal elpjjvrjg Iv

eiv, elg
T'q

rw marev-

rb Trepiaaevecv vndg tv

eXnidi ev dvvdtui Trvevnarog

dyiov.

6.

"Goa, even the Father:" Or,

'the

God and

Father.'

See Eph.

i.

3, 17.

8 et seq. "

Of

the circumcision

:"

Meaning, of the Jews, as

first for

in

iii.

30.

The Apostle represents Christ as sent,

the patriarchs

the benefit of the Jews, in

order to establish God's fidelity by accomplishing the promises

;

made

to

and

also, in

order that the Gentiles should become united

in praising

with the ancient covenant people, and both join harmoniously

God

for his

goodness in sending the Saviour.

The
is

divine purpose of

extending Messiah's kingdom

his mind.

among

the Gentiles

a prominent idea in

The

quotations, which agree very nearly with the Septuagint,

are from Ps.

xvii. 50,

Dcut.

xxxii. 43, Ps. cxvii, 1,

and

Isa. xi. 10,

accord-

ing to the notation of Breitingcr.

In the last passage the general

is

moaning
the

of the

Hebrew

is

preserved, although the version

Literally, 'in part'

not

literal.

14, 15.

"In some sort:"

The Apostle

tells

Roman
freely

church, that, although in

some

parts of his Epistle, he has very

;

urged right views of Christian truth and duty

yet, he regards their

Ch. XV. 7-18.]

EPISTLE TO THE EOMANS.

And
of you,
I

227

14

'n.eneiOfiat6i,ddeX(poi iiov,Kal

myself also

am

persuaded 14

avTog

t}'a> Trepl

vfidv,

on

Kol avtte-

my

brethren, that ye also

Tol i^ieoToi tare dya&ojavvrjg,

are full of goodness, filled Avith all

TrXTjpcJixevoi Trdo-qg yvuxjetjg, 6v-

knowledge, able also to admonish

one another.
ren, I

vdjievot Kot dXXrjXovg vov^erelv.

Nevertheless, breth- 15

15 ToXfiTjporepov de iypaipa vfuv, ddeXcpoi, drrb jiepovg, cjg e~ava\uiivriOKWV viidg, did rijV %apiv
T7]V

have written the more boldly

sort, as i)utting

unto you in some

you
that

in mind, because of the grace

is

16 elg TO elvai

dodeladv not vtto tov -deov, fie Xeirovpyov 'li]aov

given unto

me

of God, that 16

I should

be the minister of Jesus

Xpiarov elg rd e^V7], lepovpyovvra rb evayyeXiov tov &eov,

iva
yevrjrac
tj

Christ to the Gentiles, ministering the gospel of God, that the offering

TTpoa<popd

rcov

e^vcov evTTpoadeiCTog, rjyiaaiievr]

17 ev TTveviiari aytw. "E;^^ ovv Kavx^fJi-v ^v XpiOTG) 'Irjaov rd 18 npog -bv ^eov ov yap roXfiriaG)

up of the Gentiles might be acceptable, being sanctified by the Holy Ghost. I have therefore whereof 117

may
for

glory thi-ough Jesus Christ in

those things which pertain to God.

I

XaXelv TL u)V ov Kareipydaaro XpiOTog (Jt' i^ov elg vTraKOTjV

will

not dare to speak of 18

any of those things which Christ

religious state as

worthy of high commendation.

Comp.

i.

8, 12.

St.

Paul

had never been at Rome, and

this circumstance, together

with his well

known
what

principle of not intruding into the ministerial sphere of others, might

to express himself in terms explanatory, at least, if not some-

prompt him

apologetic.

See 18-20.

16, '-The minister

ministering;"

These words do not express the

is

full

force of the original.

The former XetTOvpyov^

indeed a general term

denoting a person
tical,

who performs public services whether civil or ecclesiasand both the noun and the corresponding verb are frequently used in
The
St. latter lepovpyovvra,
sacrifice, acting as

the Septuagint of the priests and their services.

means nothing else than offering a

declaration
is

a priest.

The whole

a striking and beautiful

figure.

Paul represents himself

as a priest of Jesus Christ, acting in this capacity in respect to the Gospel

for the benefit of the Gentiles,

whom

he offers up as an acceptable oblation

ii.

to

God.

He

employs the same

sacrifice

figure in Phil.
faith ;"

17
'

" If

be offered upon

the sacrifice and sei-vice of your

libation

that

is,

if I

be poured out as a

upon the

of your faith and obedience.'

The reception of

the Gospel by the Philippians, their dedication of themselves thereby to

God,

is

regarded by the Apostle

in the light

of an acceptable oblation, and of Christ, as a libation or

his death

on account of

his efforts in the cause

drink-offering poured out

upon

it.

Isaiah had

employed

the

same metait is

phorical style in reference to the conversion of the heathen, and

very
shall

probable that our author had his inind upon the passage.
hring all your brethren for an offering unto the Lord out of

^^

They

all

nations to

228

COMMENTAKV ON THE
idvdv,
fin
X6y(i) Kal t/ryw,

[Sect.

XII

hath not wrought by me, to make

the Gentiles obedient, by word and

iv

6wd- 19
iv

arjfieiijjv

koI

TEpdrcjv,

19 deed,

through mighty signs and

tlmt from Ji-rusukm,
I

dvvdjiei TTvevjiaror aytov, u>are

fiE

wonders, by the power of the Spirit

of

dnu

'lepovnaAiifi
'''^^

koI KVKXui
TreTT/.rjpcjK

God

so

ji^XP'-

^IXXvfHKov

and round about unto Illyricum,

20 Christ.

tvai TO tvayyiXiov rov XpiOTOv

have fully preached the gospel of

Yea, so have I strived to

ovru) 6e (piXnTifiovfievov evayye-

20

preach the gospel, not where Christ

ovx onov ojvondodr] Xpiorug, iva fii] en^ dXXoTpiov

Xii^cadat,

was named,
it

lest I

should build upon

:

deHtXiov oIkoSouC), dXXd

jKypaTTrai

Kadu)(; 21

21 another man's foundation

is \vi-itten.

but, as

To whom he was not

sec,

spoken 22 stand.

of,

they shall

and they
also
I

that have not heard shall undcr-

ovk dvT/yytA// Trepl avTOv, dxpovrai, Koi ol ovk dicrjiioaai, ovvijaovac. Aid Kal 22 EVEK07TT6nr]V TO, TToAAo TOiv tXolg

For which cause

hindered

ddv

TTpbg viidg.

Nvvt 6e

p,7)KeTi

23

have been much

23 coming to you. But

from

TUTTOV t:xiov iv role; KXijiaoL rovTOig, iniTTodiav 6e tx^^v

i9eZv

now having no
and havI

more place

in these parts,

irpbg

viidg

drtb

rov iXttoXXuv
elg rrfv

ing a gr<;at desire these

many years

iriov, (hg

idv Tropevconai

24

24 to come unto you

take

whensoever

Inaviav,

eXttl^u) diaTTopevofievog
v(f)^

my journey
to

into Spain, I will

dedaao^ai vfiag Koi

npoTTEiKp^Tivai,
iKel,

vp,(iiv

come
in

you

for I trust to see

you

idv

vfioiv

on

my jom-ney, and to be brought my way thitherward by you, if

be somewhat
filled
I

npCJTOv dnb fiepovg

inTrXTja-do).

'Nvvl 6e TTopevofiai elg 'lepovoa- 25

Xrin

first I

with your

25 company. But now

26 For

go unto Jeru-

salem, to minister unto the saints.

it

Eu- 26 MaKsdovia koi 'A%ata KOLvwviav rivd TTOiTjoaa66K7]aav

dtaKovdv rdlg dyloig.

yap

hath pleased them of Macedo-

dai

elg
'

rovg 7T~o)xovg ~b)v dyicov

livdoicrjaav 27

nia and Achaia to

contribution
for

make

a certain
saints
It

rG)V iv lepovaaXrip,.

the poor

yap, Koi 6(peiXerai avrcjv elatv

el

27 which are at Jerusalem.

pleased them,
verily
;

hath
their

and
if

iKOtvcJvrjOav

yap rolg nvevfiariKoig avriHv rd e^vrj, dcpeiXovai

debtors they are.

For

the Gen-

Kal iv rolg aapKiKolg Xeirovp-

my
an

holy mountain Jerusalem, saith the Lord, as the children of Israel briiu/
offering in a clean vessel into the house of the Lord.
:"

And

will also

take of them fur priests and for Levites, saith the Lord

Isa. Ixvi.

20, 21.
is

The

priest

and the oflering are alike

preached
:"

figurative,

and the idea conveyed

that of entire dedication of both to the service of God.

19. "

Have

fully

This

is

the proper translation of the

is

word

TTenXijpcJKevai.

It is

derived, however, from the context, as

the case in

several other instances.

See the note on

viii. 4, p.

128.

21. See

Isa.

lii.

15, Sept.
;

24. This passage oxpressos St. Paul's intention to go to Spain

that he accomplished this purpose
is

but

uncertain.

The supposition

that he

Cn.

XV. 19-XVI.

2.]

EPISTLE TO THE ROMANS.

Tovro ovv iniTeX(iTTeXevaofiai
tiles

22

28 yrjaat

av'-otg.

have been made pai'takers of

EOaq, Kol OippayiodfiEvog avroitg

their spiritual things, their

also to minister unto

duty

is

Tov KapTtjv TOVTOV,

29
di' vfioiv eig Ti]v

them

in carnal

iTraviav.

Ol6a
ei>

things.

"When, therefore, I have 28

this,

df, oTt

epx6[ievog npog vjiag

performed
to

and have sealed

I

7zXT]pG)fiaTi eiiXoyiag

tov evayyeeXev(70jjai.

them

this

fruit,

will

come
I

Xiov

TOV

X.piaTov

by you
shall

into

Spain.
I

And

am
I

29

30 JlapaKaXcj 6e v^iag, ddEX.(poi, did rov Kvpiov ijfiwv 'Irjaov Xpiarov

Koi Sid TTJg dydTTTjg rov Tzvevfiarog, avi'ayo)VLaaoT&ai p,ot ev ralg

sure that,

when

come unto you,

fulness

come in the

of the

blessing of the gospel

of Christ.

Now

I beseech you, brethren, for

30

TTpoaevxdtg vnep eiiov irpog tov

the Lord Jesus Christ's sake, and

for the love of the Spirit, that ye strive together

31 deov, IV a pvadio dnb

rwv

direi-

&ovvTG)v ev
7]

T'q

^lovdaia, kol iva

7/

with
for

me

in your

dtaKovta pov

elg 'lepovaaXrip

evnpoadeKTog
32 dyioig- Iva ev

yevrjTai
X'^P9'

Tolg

^^'^^ irpbg

vpdg did -BeXfiparog deov koI 'O 6e 33 ovvavanavocjpai vplv.

deog
TT]g
elprjvrjg fierd

me; that I may 31 be delivered from them that do not believe in Judea and that my service which I have for Jerusalem
prayers to
;

God

may
that I

be accepted of

the

saints

ndvTCov

may come

unto j'ou with joy 32

vnu)v. dfi-qv.

by the will of God, and may with you be refreshed. Now the God of 33 peade be with you all. Amen.
6e

XVI.

'LvviCT7]pi

vplv

$oi-

commend unto you Phebe XVI.

sister,

Ptjv, TTJv d6eX(p7jv r][io)v.

ovaav
ev

our

which
is

is

a servant of the

SiaKovov
2

T7]g eKKXrjaiag Trjg

church which

at

Cenchrea

that

Keyxpealg, 'iva avrrjv irpoade^Tjo^e ev Kvptcf) d^io)g to)v dyio)v

aal
TTapaaTTJTe
avTrj

ye receive her in the Lord, as beeometh saints, and that ye assist

her in whatsoever business she hath

ev

w dv

vpoiv XPV'^V "^pdypari Kal yap avTrj TTpoaraTig tcoXXojv eyevrj-drj

need of you

for she

hath been a

succourcr of many, and of myself

did,

chiefly

assumes the theory of a second imprisonment at Rome, and on a passage of Clement's epistle to the Corinthians, chap. 5.
is

rests

The

theory

doubtful, and the text of

Clement obscure.
In other

28. "Sealed to

them

this fruit:"

words, secured this benefit to

them.
xvi. It

may be

thought extraordinary that St. Paul should send so

many

salutations as this chapter contains to individuals in a city which

he had never visited.

But

it

must be remembered

that

of general resort, and several of the persons here mentioned

Rome was a place may not have

known

been permanent residents of the great metropolis, and have become

to the Apostle elsewhere
;

and also that several were,

in all probability,

not personal acquaintances, but

character.

known

to

him

solely

from

their Christian

230
3
also.

COMMENTARY ON THE
Greet Priscilla and Aquila,
Christ Jesus
life
;

[Sect. XII.

luy helpers in

who
their
I

^Aandaao'de Kol avTov Efiov. UlHOKav Koi 'AKvkav, rove avv-

have
uecks

for
:

my

laid

down

tpyovg liov tv Xpiaru)

(otTtvtf
vTTtp
tTjc

''Itjoov,

luito

whom
all

not only

give

ipvxTi^

l^ov

thanks, but also

5 the Gentiles.

the churches of

Likewise yrect the

in theLr house. Salute

rbv tavTu)v rpdxv^ov vntdTjKuv, olg ovK lyio fiovo^ evxo-ptaro),

church that

is

dXXd

Kol Txdaai

ai

iKKAijaiai

mj' well beloved Epenetus,

who

is

ru>v idvu)V,) koc ttjv kut' oIkov

the

first-fruits

of Achaia

unto

avru)V tKKXriaiav.
6q tariv

^AoTrdaaade

6
7

Christ.

Greet

Mary who bestowed

Salute

'ErraiveTOV, tov dyanTjTvv fiov,

much

Andronicus and Junia, my kinsmen and

labour on us.
fellow-prisoners,

dnapx^

XpcoTov.
ijrig

ttj^ 'Aataf elg "Aorrdoaade Mapidfi,

r'ifidg.

my
note

among

the

who arc of apostles; who also

Greet

TToXka tKOTTiaaev eig

^Aa-daaade

^AvdpoviKov

koX

were in Christ before me.

Amplias,

'lovi'mv, Tovg oxryyevelg fiov Kol

my

beloved in the Lord.

avvaixnO'kd)~ovc
koig, 01 Koi

fiov,

olriv^g

Salute Urbane, our helper in Christ

eioiv iTrioTjuoi tv rdlg drroaTO-

10 and Stachys

my

beloved.

Salute

~ph

Ejiov

yeyovaocv
'Aft-

Apellcs, approved in Christ. Salute

tv Xpiario.
TrAtav,

^Aoirdaaode
fiov

them which
11 huiisehold.

are of

Aristobulus'

TOV dyanrjrov

iv

Salute

Herodion

my

kinsman.

Greet them that be of

the household of Narcissus, which

'

'Aandaaadt Ovpfiavov, 9 Kvpiio. TOV ovvepybv rjudv iv Xpiarco, Koi ^rdxvv, rov dyaTTTjrov fiov. AoTidoaade. 'ArreAA^v, rov 66k- 10
iv
XpLoru).

iliov

'AoTrdaaa^e

Tovg i-K riov ^ApiaTo[iovXov. ^AoTcdaaadt 'Ilpwdtcjva, rov airy- 11

3.

4.

Comp. Acts xviii. 2, 18, 26, 2 Tim. iv. 19. " Laid down their own necks :" A figure denoting exposure
that
is

to great

danger.
5.
or,

"The church more probably,

in their

house:" Either, their Christian family;

the

body of

Christians that habitually worshipped at

their residence.

In the larger cities

where the number of converts was

to

considerable, they

would be compelled

private houses, until circumstances allowed

convenient locality.

"Achaia:"

meet for religious services in them to unite in some one

ing proconsular Asia, as the

was
first

the capital.

Thus the

The true reading is probably ^l.sja, meanword is used in Acts ii. 9, of which Ephesus statement here made that Epenetus was the
1

Christian convert of this province will not conflict with that of

Cor.

xvi. 15,
7.
'

where "the house of Stephanas"

is

called "the first-fruits of Achaia."

Of

note

among
St.
as,

the Apostles

:"

Some

explain thus

Who

are of But, as

high estimation with the Apostles, greatly honoured by them.'

Tholuck remarks,

Paul would probably have expressed

"throughout
all

this idea
viii.

by
18.

some such phrase

the churches."

See 2 Cor.

Cn. XVI. 3-lS.]

EPISTLE TO THE ROMANS.

'AaTTaaao'&e rovg ek
are in the Lord.

231
Salute

yevij [lov.

Tryphena 12
in the

Twr
12

l^apKtaaov, tov<; ovrag ev

'

and Trypliosa, who labour

Lord.
Avhich laboured

Kvpici).

AaTTdoaa-&e Tpv(j)aivav

Salute the beloved Persia,

Koi Tpv(f)u)aav, rag

Kvpio).

KonMoag

ev

much

in the Lord.
;

^Aondaaade
iv Kvpiio.

Ilepoida,

Salute Rufus, chosen in the Lord

13

rijv ayaTTT/TT/v, ijrtg

nokAd mo'AoTrdaaade

and

his

mother and mine.

Salute 14

13

maaev
Kot TTJv

Asyncritus, Phlegon, Hermas, Patrobas,

'Po50ov, rbv ekXektov ev Kvpiw,

i.irjrtpa

avrov Koi

ei^iov.

14

'

Aandaao^e 'AovyKptrov,

<PXe-

Hermes, and the brethren which are with them. Salute Philologus, and Julia, Nereus, and his
sister,

yovra, 'Epftdv, Ilarpofiav, 'EpfiTjv Koi TOvg Gvv avrolg ddeX15

(j>ovg.

saints

and Olympas, and all the which are with them. Salute 16
kiss.

W.a-dGaads <^LX6Xoyov
'Nfjpea

one another with an holy

The

KoX

''\ovXiav,

koi

rrjv

churches of Chi'ist salute you.

dSeXcpTjV

Koi

roijg

avTOv koX ^OXv^mdv gvv avrolg rrdvrag

''

16 dyiovg.
ev
at

Aondaaade dXXrjXovg
"'AaTrd^ovrat

(j}iX'fiiiaTi dyici).

vfidg

eKKXrjoiat

Tzdaai

rov

XpiOTOV.

17

UapaKaXoi) 6e v^idg, dSeXcpoi,

OKOTrelv

Now
and
trine

beseech you,

brethren, 17

Tovg Tag dtxooraaiag

mark them which

cause divisions

Koi rd OKdvdaXa irapd t7]v 6idaXfiv, ffv vfielg e^id^ere, ttoiovv-

offences contrary to the doc-

rag, Kal eKKXivare

an''

avrcjv.

avoid them.

18 Oi yap toiovtoi
XpiaTO)

tw

Kvpio) rjnoiv

and For they that are 18 such serve not our Lord Jesus
;

which ye have learned

ov dovXevovGLV,

dXXd

Christ, but their

own

belly

and

The usual

translation gives the

meaning of the Greek, and probably these

It

persons were apostles, though not in the highest sense of the word.
certainly applied to others besides the twelve.
it is

was

See Acts

xiv. 4, 14,

where
ii.

used of Barnabas as well as of St. Paul

ii.

25, and Rev.

2.

also 2 Cor. viii. Compare Bishop White's Lectures on

;

23, Phil.

the Church

Catechism, Dissertation X. pp. 438-440.

13. "

His mother and mine

:"

This

is

expressive of deep affection, pro-

duced probably by proofs of maternal love shown to the Apostle by the

parent of Rufus.

Comp. Matt.

xli.

49,

John

xix. 26,

and the

Iliad, vi.

429, 430.
16. In the primitive church the kiss

was a token of peace and mutual

:

Christian affection.

Its

use was not indiscriminate

but, as

we

read in the

Apostolical Constitutions, " the

men
II.

saluted one another, and the

fin.

women

those of their
vol.
i.

own

sex."

Lib.

Cap. 57 ad

Edit. Coteler. Ant. 1700,

pp. 264, 265.

19. This suggests a

motive to comply with the preceding

direction,

and

thus to maintain the reputation for obedience which had already been

232

COMMENTARY ON
fair

TlfE

[Skct.

XI L

by good words and

19 For your obedience
is

speeches

rxj

kavruiv KOiXia, KaX 6ia rT]^

deceive the hearts of the simple.

X\ninToXoyiac; koI evkoyiag ^^a-

come abroad
I

TtardnL rue KapiViac rutv dicuKuyv.

'II

unto

all tnttn.

am

glad therefore

yap

vjiuiv vrraKOJi elg

^otpcj

rravrag 19
vjuv,

on your behalf: but yet

would
is

d(l)iKeTo

ovv rb

i:(p''

have you wise unto that which

good, and simple concerning

i9Acj de vfidg ao(f)Ovg fxtv elvat

evil.

elg

TO dyadov, dKepaiovr 6t elg

20

And

the

God

of peace shall bruise

TO KfiKov.

'O de ^Eog

TTJr elptj-

20

Satan under your feet shortly. The

grace of our Lord Jesus Christ be

vrjg avj'Tpitpei

rbv oaravdv vnb

Tax^t.-

rovg TTuSag vfidv iv

Xdpig Tov Kvpiov

'H

with you.
21

Amen.

i]fiCiv

^Irjaov

Timotheus

my

work-fellow, and

XpiOTOV
''

|Ul?' VflCJV.

Lucius, and Jason, and Sosipater,my

Aa-rrd^ovrai vjidg Ttjto^eog, 6 21

22 kinsmen, salute you.

Tcrtius,

who

wrote
23 Lord.

this epistle, salute

you

in the

ovvFpyog \wv, Koi Aomiog Kol ^Idaojv KOL IiOioinaTpoc, ol avyyevelc

fiov.

Gains mine host, and of the

salutreth you.

^Aa-d^Ofiai

vfidg 22

whole church,

Erastus

tyu) Ttpriog, 6 ypdxpag ttjv

tma-

the chamberlain of the city salutcth

ToXi]v,

ev

KVpco).

^AoTTa^eTai 23

24 you, and Quartus a brother.

The

vfidg Tdiog, 6 ^tvog fiov Koi TTJg

acquired.

"Simple:"
is

Or, inoffensive, "harmless," as the marginal read-

ing

is.

20. This

figurative for, 'will speedily give

you victory over your

iii.

spiritual foes,'

Some have supposed

If so, the Apostle's

an allusion to Gen.

15,

which

is

very probable.

mind must have dwelt upon

the

Hebrew and Chaldee meaning

tion
'

"bruise," rather than the Septuagint transla-

watch

for.'

21-24.

It

has been thought strange that St. Paul, after having brought

his salutations to

an apparent close in vcr. 16, and invoked a blessing on

the

Roman
critics

church in ver. 20, should resume the salutations; and that

Tertius his amanuensis should interpose his

own between two

of the author's.

Some
by

have inferred that these verses are an appendage not written

;

the Apostle

others that they were added

by him, with

the exception

of ver. 22, to
tained
tJie

fill

a vacancy in an additional piece of parchment which convs.

doxology of

25-27.

It

is

impossible to arrive at any

certainty on such points.

Some

trifling

circumstances,

unknown
It

to us,

may

have caused the author to append certain salutations here which would
has been

have been more regularly incorporated among the others.

inclusive.
still

conjectured that Tertius was the author of the whole portion from 21 to 24

But even then the

and
at

insertion of his

name between

those of others

remains unexplained.

His salutation

may

have been originally written

in the margin,

an early age transferred out of place into the text.

Or, while writing under the Apostle's dictation, Tertius

may

have intro-

Oh. XVI. 19-27.]

EPISTLE TO THE ROMANS.

oXrjg.

233

EKKXriaiag

W.and^STac

grace of our Lord Jesus Christ be

vfiag 'Epaarog, b oiKOVoiiog rrjg

TToXecjg,

with you

all.

Amen.
that
is

Kol Kovaprog 6 ddeX-

Now
pel

to

him

of

power

to 25

24

(f)6g.

'H %api? tov Kvpiov 7'ifiU)V iravTOV ^ItjOOV XpiOTOV juera

diJ,TJv.

establish

you according

to

my

gos-

and the preaching of Jesu/

which was kept

vfiijv.

Christ, according to the revelatioii

25

Ta> de dwajxevo) vjidg orrjpi^ai

of the mystery,

Kara to evayyeXtov
KTJpvyfia
^Irjoov

jiov kcu

~o

secret since the Avorld began, but 26

Xpcorov, Kara

now

is

made

manifest,

and by the

dtroKaXvipLV fivorrjpiov xP^'^oig

scriptures of the prophets, accord-

26 alwvioig oeoLyrjfitvov, (pavepcjSevrog 6e vvv, did re ypacpdv 7Tpo(pr)riKG)V Kar'' imTayrjV rov
alijviov

ing to the

everlasting God,

commandment of the made known to all

he glory,

nations for the obedience of faith

to

^eov
fxovo)

elg vTraKorjV -nia-

God only wise,

through 27

TEwg

elg Travra

rd

edvr] yvupiai^eoj,

Jesus Christ, for ever.

Amen.

27 BivTog,
^Irjoov

ao<pS>

did
elg

Xptorov,

77

do^a

rovg alCJvag

dfiijv.

duced

his own name on account of being, as Tholuck suggests, connected in some way with those just before named. " Since the world 25. " My Gospel :" Comp. ii, 16 and note. p. 38. began :" Locke, who is followed by Macknight, attempts to explain this phrase of " the times under the law," referring for proof to 2 Tim. i. 9,

Tit.

i.

2,

Luke
ix.

i.

70, Acts

iii.

21, 1 Cor.
is

ii.

7, x. 11,

Eph.

iii.

9, Col.

i.

26,

and Heb.

26, not one of which

to the point.

Dr. Samuel Lee of

Cambridge also refers to some of these texts in order to sustain his extravagant interpretation of the phrase " before the foundation of the world" in
1 Pet.
i.

20,

and some other similar

places,

which he regards as equivalent

to "before the Jewish polity had a being," before the establishment of the

Hebrew church
choice of

or the exode from Egypt.

Thus he says

the call
life,

and
did

Abraham, meaning

the historical event in the patriarch's

" in the style of Scripture precede the foundation of the world."*

literal

The
all

meaning of the above phrase

is

'

from eternal

times,' that

is,

from

past ages, which our English translation expresses, and which appears also
'a

some of the
26. "

references above given.

By
in

the scriptures of the prophets :"

Partly by means of them,

and partly
ence of
27.

accordance with their attestations.

Comp.

iii.

21.

"Obedi-

faith :" The same phrase as in i. 5. The English translation, following Tyndale, Cranmer, the Geneva and Beza, omits the w. The omission certainly frees the doxology from an

embarrassment which otherwise attaches

pp. 5G-60, Lond. 1S30.

to

it.

But the external evidence

* See his First Dissertation annexed to bis Six eermons on the study of the Iloly Scriptures, Sect,
viii.

234

COMM KNT AH Y,

ETC.
'Pufiaiov^

[Sect. XII.

and

Written to the Romans from CorinLlius, isent by Pliebe, sonant of the cinurh

Hpdf

typ^^
t7/(

"""^

Kopiv^ov

(It foiling, t7/c

Sigkovov

Iv Kf)';fpfaZf

at Cencbrea.

iKKkjjaiaf.

is

altogether in favour of the reading.

in the 25th.

The verse resumes what had been

be retained, however, the sentence be glory for ever: Amen."
in

begun

If the

relative

appears to be incoinplcte, as the translation will be, " to the only wise

God, through Jesus

Christ,

Christ, to

whom

The

Apostle seems to commence a doxology to God, as

Eph.

iii.

20, through

and then to ascribe

it

to Christ himself

Some

authorities substitute
to

avTG)

in the

place of w, or regard this as an anacoluthon*and translate

of

him.

Olshausen accedes to the view

understands the verb
only wise
forever;'
avvia-rrijxi.

Glbckler, a late

German

critic,
:

who
the

The verse

will then read thus

'

To

God / commend you

and the doxology

through Jesus Christ, to

whom

be glory
it

will relate to Christ.

The

reference in

to

making known the Gospel

to the Gentiles,

and the statement that

this

accords with the declarations in the prophetic Scriptures, are strikingly in

harmony with one prominent thought which pervades

This
the
is

the whole Epistle.

a Rhetorical tenn meaning,

mode of construction

or the choice of words,

want of sequence. It is some grammatical inaccuracy bas occurred.

applied to claoses where, throogh

It if

derived from the negative a and a/co/,oi'i3tw, to follow

THE END.

APPENDIX.

NOTE.
The
following questions have been prepared with the view of
assisting the reader of the

Commentary

in acquiring

an accurate
fulness
careful

knowledge

of its contents,

and thereby of the meaning and

of a most important portion of the inspired volume.

examiner of the questions will be able to determine, whether the

answers to be found in the work do,
tant Christian
if satisfactory,

contain impor-

and theological information.

The author cannot but

only to exegetical classes

think that they

may

be made

useful, not

in theological seminaries, but also to Christians generally,

who

read the Bible, not simply to get through with

also to

it

every year, but

"mark,

learn,

and inwardly

digest" its truths.

The more

intelligent Bible classes also

may

find in the answers to these ques-

tions elucidations of scriptural doctrines

and

facts,

which are of the

I acknowledge,
for the

highest importance and deepest practical influence.

what has been remarked

benefit of those

in a Eeview, that I

have "written

who

really wish to understand the sacred volume,

and are willing

studying.

to this

end

to take the trouble of thinking"

and

And I will

cherish the hope that

among educated

Chris-

tians there will

always be found some,

who

are willing to take such

trouble in order to gain a competent acquaintance with the

word

of God.

That a very few portions of the Commentary require a

text,

knowledge of the Greek

need not deter the merely English

it.

reader from a general study of

able to ascertain the meaning.

In almost

all cases,

he

will be

General Theological Seminart,

Decemler
20, 1853,

APPENDIX.
QUESTIONS OS THE PRECEDING EXPOSITION.
The
reader
is

requested to observe that the page is noted immediately after the questions founded on it.

>INTRODUCTION.

What

was

St. Paul's native place ? family condition ? early training 1

1

standing in Jewish learning and character

Is it

probable that before his

conversion he
ligious

knew anything of our Lord's claims, teachings, acts, and resystem 1 ix. Did his religious and intellectual training prepare

him

in

any degree

for the course to

which he was afterwards called

Is

there any reason to think that he felt the spiritual inadequacy of the

Jewish system, before his miraculous

the origin of the Church of
to

Rome.

Give some account of Does the address of leading Jews

call 1 x. xi.

the

him on his arrival at Rome prove city was then unknown to them, or
sufficient

that the Christian

community
1

in that

in itself unimportant

xi.

Is

there

reason to think that in the church of

Rome two
1

antagonistic

parties then existed, Jewish

and Gentile

and that the main object of the

Epistle was to reconcile their doctrinal differences

introduced Christianity into

Rome.
its

Mention
what

State who probably

to St. Paul.
xli.

the circumstances which

made
what

the church of

Rome and

condition

known

Of
xiii.

classes of converts did the

Roman

church originally consist

Who was
she sustain
?

the bearer of the Epistle, and

How may the

xiv. xv.

ecclesiastical character did

1

Epistle be divided

topics of the doctrinal parts?

What are

the leading
its

Is

there sufficient evidence to prove

genuineness

Section

I.

Chap.
?

I.

1-15.
in general its contents.

How
p. 1.

far does the first section

extend

State

What

does St. Paul

?

mean when he speaks of himself

ver.
state its
1 ?

as " separated

to the Gospel"

p. 19.

origin of Christ's sonship,

Does the true exposition of 4 determine the or publication What the best conis

nection of the words " with power"

20.

State the leading expositions of

238

QUESTIONS ON THE

the phrases "spirit of holiness

faith

for

his

name

miraculous?

What
?

called":
is

20

grace and A postleshipobedience to the necessarily a "Spiritual

2*2.

Is

gift"

the

meaning of "to have fruit?"

as a place

Why does

St.

Paul

jKirticularly specify

Rome

where he would be willing to

preach the Gospel

23.
Section II. Chap.
16-32.

I.

State the general subject of this section.

What does contain What of the works of How did the Heathen regard them?Why does Apostle describe Heathen wickedness What the meaning of not being "ashamed of the Gospel"? What general meaning of the phrases rea#ons are given therefor Explain 24-20. What "righteousness of God" and "from meant unrighteousness"? by "truth" 18? and of "holding 21 Exwhen they knew" State the meaning of 20 of W^hat of they became the words 27,
glorying in the Gospel
creation? p.
?
it

What reason
? ?

is

given for

is

said

1.

the

2.

is

the

faith to faith":
it

is

in ver.

in

26.

ver.

"

in

ver.

plain

"

fools."

28.

is

the " truth

God"

equivalent to?

State

the condition of the

Heathen world as

de-

scribed

by
?

the Apostle.

Are

the charges here brought intended of every

individual

28-30.

Section

III.

Chap

II.

State the leading topic of this section.

censure the Jews

How does

Why

does the Apostle here

?

he represent God's judgment

to each
?

ground

will the future

award be made
to the divine

one

in order to

become acceptable with God

What
?

What
said of
3.

On what
necessary

is

is

Heathen who

endeavour to live agreeably

it?

law

How does

and of Jews who disregard

Jews and
1 ?

the author represent the respective conditions of

Gentiles?

What description does he give of a true Jew? 2, What are

30, 31.

the meaning and connection of " therefore" in ver.

lies

Wherein
4:

the Apostle's antithesis?

to truth
is

State and

illustrate the

meaning of "judge
in vs. 1, 3,

according
31, ing verses
is

riches

of goodness

not

knowing,"

32. What

the logical connection of " for" in ver.

?

12? 32. How

and
follow?

are the words "sinned" and " without law" used

In the 12th

the Apostle speaking of the scriptural

ground of

justification

or does he

meet any errour of the Jews ? What is it that he here asserts ? Does he introduce a supposed case? Show from the context that he does not 33, 34. What is the meaning here of the word translated, " shall
:

be

14 What does the phrase "by nature" doing the Gentiles when he speaks of Paul mean press? What with representation things of the law? 34. Show Can word Gentiles chapter Heathen made of the Gospel Exhere be understood of those who had been converted
justified"
?

34, 35.

in ver.

ex-

does

St.

that his

is

consistent

that

the

in the first

35.

the

to

PRECEDING EXPOSITION.
plain the phrase

239

"work of the law": 3G. What is the meaning of the words rendered " the mean while one another" 1 Show the connection of 37. Explain the phrase " my Gospel" 38. State the two readver. 16

ings of the

first

part of ver. 17, and the general thought that follows

38,

39.

Does

the

Greek which

is

rendered "approvest the things that are

?

more

excellent,"

admit of another translation

39.

What does

"

commit-

ting sacrilege" here

mean 1
1

24 What general thought What does circumcision here mean Does the Apostle speak of a hyor though imperfect obedience? 40,41. Explain the and circumcision" Give the meaning of phrase " by the 25-27. What State leading thought meant by and
referred to in ver.
is 1

Is

any particular

text of the

Old Testament contained in vs. 25-29 1

pothetical

sincere

letter

41.

vs.

is

"spirit

letter"?

the

in the

two

last verses

42.

Section IV.

Chap.

III.

What

does the Apostle do in this section

the chief advantage of the

Jew ?
is

of a part of the nation cannot

subject of justification, what

affect

What does he How does he show the God's In reverting

1

state to

be

that

faithlessness

fidelity ?

to the

the bearing of his question, and

to

how does
sinners
is ?

he reply

Erom
all

How does he prove the Jews be grievous and what he had before shown, what proved mankind? What follows How of now made known What declared and secured by What general then drawn And how God made appear Show the connection between and the preceding the language of an objector Which accords best
?

3.

what he has just

said

is justification
?

is

Christ's sacrifice

con-

clusion

is

is

to

4.

this

chapter.

Is

in ver. 1 that

translation

with

New

Testament usage,
?

" unto

entrusted with'

What
word

is

the

them were committed," or, they were meaning of " the oracles of God" ? 43. In
'

what sense
the

is

the

" faith" used in ver. 3

word translated " art judged," and its is the meaning of Jewish " unrighteousness commending the righteousness of God"? Explain the phrases "taketh vengeance speak as a man," Where and how does the Apostle fully meet the Jewish objection ? 45, 46.
:

State the two meanincs of meaning here 44. What

?

What
ver.

is

the simplest
in

mode

of analysing the Greek text?

Is the

verb

in

9 best explained
is it

a passive or middle or active sense

?

of advantage
" under sin" the

that the Apostle here denies

47.

translation of the
?

Greek verb
?

in ver.

For what purpose are they quoted Are the charges here made applicable every Jew? how are the quotations relevant intended purpose Explain open sepulchre" 49. What the meaning of "law" 19?
Old Testament or several
specific
?

Are the

What
to

What

sort

Is "

proved" the best

is

the meaninir of beinji

texts that follow all quoted

from one portion of

If not,

to the

the figure "

48,

is

in ver.

Is

the

240
conclusion which
is

QUESTIONS ON THE
drawn
?

in the
is

latter half of this verse confined to the

Jews
law
?

or

is it

general

How

the

tenn " law" employed

?

in vs. 20,

21

in the sense of moral or ceremonial

What
is

How
in ver.

is

the knowledge of sin

?

by

is

the bearing of "

" righteousness of

God

now" 21 Explain the phrases the law and the prophetswitnessed" 50, 51.
:

IIow

God's method of justification more particularly stated

in ver.

22?

What

does "faith" here mean?

?

and " upon"

freely"
?

52.

"Propitiation": Does allude to the idea of "mercy blood" State or " What meant by " which the object of expressed the New the various forms What most probable meaning of "righteousness" Testament Give one 20 56. How expressed the Greek time"? or two similar What the of words law" equivalent What are circumcision 27, what
'ordained.'
seat,"
this

53, 54.

What " Set

in

What
:

diircrence

is

there between " unto"

meant by " the glory of God show why this translation forth"
is

redemption
is

preferable to

sacrifice" ?

is

faith in Christ's

faith is

in

54, 55.

is

the

in ver.

is

the believer
is

in

expressions.
is

force
?

the

" at this "

In ver.

"

to
?

57.

and uncircumcision" put

for in ver.

30

How does
?

the

New

Testament

doctrine of justification sustain moral law

58.

Section V.

Chap. IV.

How

is justification

by

faith

here proved and applied?

?

What

law
con-

has the Apostle's preceding course of argument in view

tinue to lim\it the discussion to moral
?

Does he

occasion to his remarks

justification
justified

Abraham

Of what then was an attestation? Of whom did he therefore become the parent? In consequence of what was the great promise given him To whom
justified before or after his circumcision ?

law What confidence gives On what ground does the Scripture put of Abraham? How does David describe condition of the man Does condition belong exclusively Jews Was
4.
?

the

the

?:

this

to

it

spiritual
?

to

is

this
?

promise secured
this

5.

faith

Why was
it

How does
What

the Apostle describe Abraham's

?

recorded in the Old Testament

6.

Mention the
ing as
is

different

meanings which the

reply

first

verse will bear accord-

variously pointed.

State the connection and meaning of " as

is

pertaining to the flesh :" 59, 60.

this verse ?

given to the question

in

60.

In

the phrase, " counted unto

him

for righteousness,"

what

is

the

meaning of "for? righteousness? counted unto?"

What

other equivalent terms to the last are employed in our translation and in
theological discussion
?

What

is

said to

be thus counted or reckoned or

in

imputed to?

justification ?

What language does the Apostle here use speaking of Give the sense of the various expressions. there any
Is

difference in the general idea

conveyed by each 1

Is

the term righteous-

ness or justification best adapted to express the Apostle's meaning? 61,

PRECEDING EXPOSITION.

241

62. What general principle is laid down in verse 4 ? Explain the Does the language of the liomily on Salvation phrase " workcth not."

What the of "him of blessedness does the quotation from ungodly" What Psalm W^hat are the necessary conclusions deducible from the passage denote second by other language of as here applied Paul. Prove the Homily contains the State idea of 9-12 Has same view 62-64. " What does the author show
agree with this?
?

is

full signification

that justifieth the

state

the

Illustrate the
justification.

St.

his

that

in vs.

the phrase, " for

we

say," a logical connection with anything previous

Was

Abraham's
?

faith available to his justification before his circumcision

what or Explain the terms " sign and

after
If before, in

light is his circumcision to

seal
?

be regarded? 64.
is

antecedent of " which" in ver. 11

tion,

sign of circumcision."What Which the more probable

is

the

transla-

"that" or so that "he might be"?

the spiritual parent
?

Of whom

w^as

Abraham

to be-

come

What
word
is
?

is

the force here of the

Greek prepo-

sition expressed

by

the English

" though"

of circumcision" in ver. 12, what

verse, and

the

? After the words " father meaning of the remainder of the

whom

does

it

describe
is

65.

" for" in ver. 13.

What

Show the

logical connection of
" seed"
?

the meaning of the

iii.

word

the parallel place in Gal,

16.

Explain
the last

In

harmony with
?

this explanation de-

velop the
clause

full signification

of the phrase " heir of the world."

66, 67.

of the verse applicable to Christ

" they of the law" in ver. 14?

In

What general
68.

Who
is

Is

are

meant by

principle
?

now

laid

down?
all" or

what other parts of

diflfer

this Epistle is it
:

again stated

Explain "
the

the whole " seed" in ver. 16

How and why do

in ver.

words " of the

is

law" in ver. 16
purpose.

from the same words

14?

quotation in ver. 17 taken from?

is

scription

end of ver.
ture
?

tive reading.

What

What the connection of " before him" the now given of God What of a quotation 18? Explain the 19th verse both with and without the negaWhy of Abraham's recorded
?
:

Show

Where
is

the

its

relevancy to the Apostle's

Illustrate the de-

69.

sort

that at

is

the efficacy

faith

in Scrip-

is

implied in the belief which

is

spoken of in ver. 24

70, 71.

Section

VI. Chap.

V. 1-11.

What
of

consequences are traced in

?

this section ?

followed by

State the condition of the

with

justified
?

man.

God set in contrast that God gave his son

human

affection
?

What follows from

What How

is justification

is

the love
the fact

to die for sinners

6, 7.

What

is

the

most accurate
?

translation of the first

Greek word? 71.

in this connection

" Eejoice :" does the original

term occur elsewhere

differently translated

la

what does the Apostle represent the Christian

242
as rejoicing
?

QUESTIONS ON THE
is

dered " experience."

What probably the true meaning hero of the word Explain phrases hope niakcth not ashamed," and of the "the luve of God." Does here spoken of
the

rcn-

"

the eirusion

Hpirit

rcler

to his ordinary or extraordinary influences? 72.

due time" by a
press?

parallel one in Galatians.

State
1

the

What do verses 7 and 8 exmeaning of the words "righteous" and "good," and
in

Illustrate
7
73, 74.

the phrase " in

show the connection of the two clauses

meaning of "justified by
implied

ver.

What
:

is

the

his blood," in ver. 9,

is

and what doctrines are thereb

?

What

life

of Christ

referred to in ver. 10
" i-eceived the

parallel texts.

Explain the words,

Section

Quote one or two

74, 75.

atonement"

VII. Chap. V. 12-21.

?

What
Apostle

is

the general train of thought in this section

now

proceed to show
?

What followed How extensive were the results How does appear that death was the consequence of Adam's transgression State the
?

How was

What does the

world?
it

sin introduced into the

Apostle's representation of the correspondence between

Adam

and

Christ,
in-

and the points of dissimilarity

troduced?
8.

7.

For what

purpose was moral law

State the design of St. Paul as in

tle
is
:

harmony with

the scope of the Epis" therefore ?"

75, 76.

What

is

the connection and

meaning of

why is he specified ? 76. What does the meant by word sin generally express ? What else does it here denote ? State the meaning of the Apostle's first proposition. In what sense does he here employ the word "death"? State the meaning of the second proposition.
the " one man," and

Who

What repetition
the true

is

contained

in the latter

half of the verse?

:

meaning of the words

urged against the

" for that"

77-79.

leading expositions of the phrase "have sinned":

tions

may be
his

first ?

Can
to

State and defend Mention 79-81. What

the three
idiots
?

objec-

it

be allowed that the author

makes
this

statement without regard

infants

and

79, 80.
?

According to the second exposition what will the statement be

sense correspond with
that

of any other in this context?

sanctioned
third

by

similar scriptural

language

80, 81

According Has
?

Does
Is

it

to the

leading

exposition what

does

the statement

comprehend?
this

May

then the degree and extent of the death alluded to vary?

this last

view been objected to?

How
ment?
this

docs scriptural analogy?

How does the context bear on view militate Docs

this
?

sense? 81.
against the

comparison drawn by the Apostle between Christ and

does this comparison consist
83.

Adam

In what,

82.

What

is

the Apostle's general state-

Is the

construction of the verse clear?

Give

the views on
:

point

of

some

of

the

most

distinguished

commentators

Is

PRECEDING EXPOSITION.
" during" or
'

243

until'

the better translation

Are

the Apostle's declara-

tions in vs. 13, 14,

merely independent propositions? 84.

If not,

how
1

are

they

logically

connected,

and how stands the argument 1 85.

Can

sufficient

reason be given for the limitation of the period " to Moses"

86.

of the words, " even over them that had not sinned after Adam's transgression," necessarily confined to infants and idiots'? Who is meant by "him that is to come"? Is the Greek term the one commonly used for the Messiah ? 87. Explain the meaning of
Is the application

the similitude of

"figure" or 'type': 87, 88.

the proper meaning of "the many" to note What 88. the true Greek reading a In the clause of or a How may the noun How did the reading probably the clause of verse be supplied State

What points of
is

dissimilarity does the author

1

now proceed
1

first

ver. 16, is latter

participle

arise 1
1

ellipsis in

first

this

the difference

meaning between the Greek phrases rendered " by one" in our translation the bearing of the word " receive" in ver. 17 the idea con89 veyed by " abundance of grace." Does the Apostle teach that the benefit
in
;

derived through Christ exceeds the evil entailed through

to

Adam ?
91.

90, 91.

In ver.

18,

which
in the

is

the better translation, "the offence of one

righteousness of one," or 'one offence

one righteousness"?
this

be supplied

two clauses of
19
:

verse

" were
lute,

made"
Mosaic
?

in ver.

92.

State the

the What

is

meaning of

Is the

promise in the latter clause abso-

law" limited word translated " entered" ? 93. Where and how does the author explain more fully the meaning of, " that the offence might abound" 1 What are the contrasted expressions
it

or does

imply some condition ?

is

to the

What

In

ver. 20, is " the

the full force of the

in ver.

21

94.

Section VIII. Chap. VI.

What is What is the

a
life

the practical tendency of the doctrines before explained

our present moral one

in
is
1

How our What heaven have on us Why

of holiness?
is
1

baptized Christian's condition, and what connection has

it

with

future glorious resurrection a result of

influence should
Christ's death

and

life

are

we enabled
:

to live

a holy

life ?

How
his
?

the Christian's

condition

contrasted with his former natural one?

8.

State the two leading thoughts in the chapter

What
95.

practical errour does the Apostle

:

now guard

against

two important considerations

What
is

State
?

sort of language is "

dead to sin"

In explaining figurative language

what caution

is

necessary

Illus-

-trate the figure

here employed.
:

tism and

Christ's

Peter's definition

Bible

What

State What of baptism. How

96,

the difference between John's bap-

real
is

Christian baptism

Recite

St.

the figure of clothing used in the

?

is

meant by putting on the Lord Jesus

Give some

illus-

244
tratioiis

QUESTIONS ON THE
of the phrase.
l>7.

chisin

IIow does How docs Apostle

the

this

view accord

witli that in

our catc
?

s])eak of baptism

and of the baptized

Docs he
or

carry out the figure witli wliidi he begins?

allude to the

mode

of baptizing by iiniucrsion? 98.

grown

together'

imply

view ?
from

limited to the present state?

under grace and not law a reason not ruling him? Can you assign any reason why some words have unto death" meaning of " righteousness" 102. ExIG W' hat the phrase of 17 103. 18 how are and righteousness represented What idea conveyed by the phrase " unto iniquity"? What verbal 21,221
for sin's

8 be meant by Christ's having "died unto sin," and "living unto God;" also, "once": 100. On what is the exhortation begun in ver. 1 1 founded ? Why is the Christian's being
sin." 99.
is

Explain the phrases Can

lias
" old

What does 'planted

In ver.

4 does he

the

author a twofold resurrection in

man

new
is

man

body

of sin

freed

the living with Christ which

spoken of

in ver.

Explain what

101.

transcribers

rejected the

"

in ver.

is

the
:

plain

last

ver.
?

In ver.
is

et seq.,

sin

in-

iquity

antithesis is stated in vs.

104

; And

contrast in ver.

23? 105.

Section

IX. Chap.

VII.-VIII. 17.
in this section
?

What

does

St.

Paul intend to show

he make of the analogy drawn from the marriage relation

or the law that he represents as dead?
sinful nature depicted ?

What

How

What use does the Jews

?

Is it

is

the influence of law on

"I was
I

alive once without the law,"

?

two conditions are described by the word* and " when the commandment camo
the Apostle proceed to personate
? ?

died "

What character does

its

does he describe

perceptions and feelings

How does

How
is
?

he represent
?

man's reason and conscience

in opposition to his sinful nature

?

the natural result of the struggle

How

What

is

deliverance to be obtained

In his Christian condition, can the

fore, in

a state of condemnation
?

law could not do

efieot of the 9, 10.

What are

man obey God's law? Is What does the Gospel effect

is

he as be-

which the

the respective results of submission to tho

?

carnal and the spiritual principle

indwelling of the Spirit?

What What

said to
is

be the ultimate blessed

the test of true filiation?

The connection of what two doctrines is here implied ? What is the meaning of "know the law"? 105; and to whom does the Apostle address himself?

Docs the word "liveth" relate to the man or the law? Explain the phrase " law of her husband." For what purpose is the
thought
tion?
in vs. 2, 3,

introduced?

106.

How
" the

What

is

the general idea of the illustra?

does the Apostle

apply his comparison

figure
vs. 5,

What
is
?

is

meant by
thought
?

body of Christ " ? Apart from the What two contrary states are expressed in

what
6

the

Explain

PKECEDING EXPOSITION.
the phrases "in the
flesh,

245

107,

What 108. What

is

passions of

sins

by the law members."

is

the phrase
is

"to bring

forth fruit unto death" contrasted with?

the. true reading of the

Greek which

translated "that

being dead'"?

Explain

and defend the meaning of that reading.

spirit

do the phrases " newness of

and oldness of letter" denote

is

does the Apostle put the question, "

the law sin"

follows does St. Paul speak of himself?

regenerate or

Does ante-regenerate condition Can

?

What Why what 108, 109.

?

In

he intend to represent a
this point
is
?

be determined

by
his

the sense which

meaning?

some phrases will bear ? What What state of mind does he describe
?

the best clew to

109, 110.

In the

whole representation extending into the next chapter, what stages of de-

velopment are distinguishable

In ver.

8 what

is

the meaning of " sin" ? the

What What
sense

is
is

the best connection of the phrase "

by

commandment"

the meaning of the words "I

the

is

word
is

"

come? W^hat

was alive"? Ill, 112. In what commandment" employed ? How is it here said to meant by "I died"? 112, 113. To what does the

word " deceived" appear to allude ? What is here said to same elsewhere asserted of the law ? Explain the meaning
113.

State the

slay
in

Is

the
:

each case
is

different modifications of

meaning, and that which

the

particle

most probable, of the 13th verse after " God forbid." What does the "for" in the beginning of verse 14 imply? 114. What does the word " spiritual" denote ? Explain " carnal, sold under sin."

What
not

Explain the phrases, "I nowno more my 116 What the meaning of will" Give the general sense of these What the law" spoken of verse 21 What elsewhere
is

described in vs. 15-20? 115.

allow
is

consent
is "

unto

flesh:"

here

" to

verses.
called
?

in

is it

117.

With what

is it

contrasted

? -Show the
118.

scriptural

meaning of the

phrase " inward (or inner)

man"

which have been urged against

the

this
?

word rendered,
result
is
is

"

delight in"

meaning 119. What is the force of and what idea does it express ? 119, 120.
:

State and refute certain objections

me
:

What
first

denoted by the phrase, " bringing

" the
?

into captivity"

Explain what

meant by

body of

this

death"

120.

clause of ver.

25 express

What reading of
:

What does the

is

the

Greek

the best

Recapitulate certain particulars contained in this chapter, either

direct expression or necessary implication

by

121-123.

by

the words "

myself"

Explain the terms

now"
life

Who intended " mind serve."

is

flesh

State the

more prominent
Is

expositions of the last sentence: 124, 125;

in viii. 1

the force of the particle "

Jesus."

;^the meaning of
?

" in Christ

the remainder of the verse genuine

spirit

"the law of the

translated, "

of

the

law of

sin

and death."

does the latter stand

in contradistinction?
:

Explain the phrases With what

Greek which
is

Illustrate the

what the law could not do"

"

here

mean ?

How does the phrase

126. What does "the flesh" sending his own son" bear upon the
125,

246

QUESTIONS ON THE
sinful flesh";

Explain "likeness of What other condemned; the 127. What sort thing does author now point out which Christ did intended? Confirm the true meaning by of righteousness of What character docs the some other phrases. State the force of " describe State and the meaning of part of the " mind." What the meaning of the noun translated " be minded" 128. Which and the mind," taken actively and passively be our 19th ferred How the same word employed What are the respective of the of the two principles IIow the enmity of the carnal mind God shown What the meaning of the Spirit"? His indwelling?"Christ you"? 129. there any 11? Exference between the meaning of 9 and plain the phrase, the body dead because of 10 the aneaning of "righteousness"; 130. In verse what the true reading and translation of the Greek rendered " by Give the sense of the whole verse; 130, 131. Explain the phrase, "deeds of the body" "spirit of bondage of adoption" 13; 132; the thought 15 132. What the part of verse? Explain
doctrine of the sonship of Christ?
the

Greek rendered "

the

for sin

in

flesh."
?

fullllincnt

is

in."

latter

text

illustrate

is

to

''

is

to

pre-

is

in

article ?
?

results

influence

is

to

is

" in

in

Is

dif-

Spirit in ver.

in ver.

"

is

sin" in ver.
is

11,

his Spirit"

in ver.
:

also

Spirit

in ver.

is

in

latter

this

the difference between the form of expression here and in Gal.

iv. 6.

What

is

the scriptural test of filiation

What

is

the proper force of the

Greek preposition here employed? 133, 134.

Section
In this section

X. Cuap.
?

VIII. 1&-39.

what are compared

of
life

sented as waiting for a happier condition

What are the

tion of

Are
? ?

mankind

in general repre?

Is this

true also of Christians

is

trials

intended to promote ?^IIow

the opera?

God's eternal

affection

towards the subjects of

it

represented

What

appeals does the Apostle

now make

What

persuasion does he

avow? 11, 12. Show the connection of

134.

this portion

with what immediately precedes

Give the

correct translation of the

word rendered "manifestation"

in ver. 2.

Explain

the sense

of " glory."

What

is

the meaning of
lead-

"the revelation of the sons of God"? 135, 13G. State the three
"creation":

ing expositions of the word here rendered " creature" and in verse 22

136-138.Defend
is

the last of these expositions: 138-140.

:

Explain what meant by "vanity bondage of corruption" 142. Show the moaning of and contrast between "not and "by best meanreason of him who hath subjected": 140, ing and connection of the Give thought word Spirit? adoption of 22: 142. What meant by by or hope U2d redemption" 143. Which the
140,

Millingly"

141.

Illustrate the

first

in ver.

21.

the

in

ver.

is

"first fruits

the

is

better translation,

in

PRECEDING EXPOSITION.
What
is

247

sense of the

meant by "saved" ? What is the force of " likewise" ? the full word rendered "helpeth"? What is meant by the Spirit's

interceding? 144.
ver. 27.

"unutterable

groanings"?

Explain

the language of

State the propositions contained in verse 28 et seq. 145.IIow often does the noun and verb " purpose" occur in the New Testament, as bearing

on the subject here brought

its

into consideration
it

meaning

in ix.

11
in

What does

Give the
in
is

places.
i.

What

is

comprehend

Eph.

11

the

words " things

heaven and on earth"; 146.

accordance with the purposes of

choice represented as being

God made?

temporary blessings
to the union of

? Does God's purpose mentioned in Eph. iii. 11, relate Jews and Gentiles. in the church of Christ? 147. Is this

When Are they

?

What

Explain
and

is

said to be in

this predestination

limited to outward and

union

all

that

it

had

in

view

Has

it

not a bearing on angelic beings

i.

Explain the meaning and bearing of 2 Tim.

God's purpose embraces
result shall take place
?
:

9.

148.

of accomplishment

Does

May God's

State

now what

Is it

a necessary consequence that the intended

will as represented in Scripture fail

the Apostle speak of God's will in close con-

nection with his purpose?

each
"

149.

Who
:

Does this connection illustrate the nature of then are the " called according to his purpose " ?
?

Does

Foreknow"
it

can the meaning be limited to a simple previous knowledge

mean a foreknowledge of a disposition to embrace the gospel? Does it express the same idea as " predestinate" ? 149, 150. State and What is the nadefend another more probable meaning of the word
:

is

ture of that conformity to Christ's image which predestination has in view?

To what the expression by the terms "called? 151, portion

is

" first

born" equivalent ?

justified? glorified"?

What expressed Explain and

illustrate

the last.

In all this

of

whom
?

is

the Apostle speaking? 152.

Can the
point?

calling &c. here

spoken of be limited to the enjoyment of the

present blessings of the Gospel

What

is St.

Peter's language on this

St.

Is

any

difficulty
?

removed by supposing

Paul to be speaking

of communities

Does the
is

Apostle here teach any thing of those who

are not Christians?

153, 154.

What

does the word " all" in verse 32

recognise?

What
'

the best punctuation of the following verses? 154.

W^hat does the word " elect" express?

Testament and the Apostolic fathers: 155.

Christ"

mean

our love to

sustain the doctrine of final

Phil.

i.

6, illustrate their
?

Does the phrase "love of us" Do the following verses him' or " perseverance How does the language meaning How are the expressions that follow
his to
? ?
?

Illustrate its

meaning from the Old

in

to be understood

157.

248

QUESTIONS ON THE
Section

XI. Chap.

IX. X. XI.

Mention the general topics of

press his grief so deeply?

this section.

What privileges of nation docs he display? What constitutes the true How the author's ment the history? IIow docs God favouring and punishing What cases are mentioned What Jewish objection stated? Give the Apostle's both generand particularly What application does he make of passages from the prophets? What general conclusion does he then sum up? To what the of owing? Wherein was the law shown be erroneous? IIow Christ the end or obof law How may be expressed What does God's general? W^hat must be done order enjoy blessings Was be expected that some would the Gospel Could the know that was the divine purpose extend the Gentiles Does the of unbelieving Jews imply the of the nation How does the case of the time of Elijah coincide with condition as stated by the Apostle? To whom are the seven thousand analogous What the condition of the of the remainder What has been the of the Gospel by the Jews as regards the Gentiles? And what might be expected from conversion? From the character and condition of the patriarchs and early converts, how does the Apostle represent the whole body IIow does he warn the Gentile? Does he seem expect a future conversion of the Jews as a nation? How do God's plans evince intention of
his

Why does
is

the Apostle ex-

spiritual Israelite?

senti-

illustrated in

patriarchal
?

12, 13.

act in
?

in illustration

is

I'cply,

ally

13, 14.

certain

is

failure

Israel

their

zeal for
ject

to

is

the

legal justification

justification offer?
its

Is this offer
?

in

to

14.

it

to

reject

Israelites

it

to

it

to

rejection

final rejection

Israel in

their

is

result
15.

rejection

their

to

his

showing mercy to all? IG.

Are these chapters without connection with

the preceding ones

Why
I

does the Apostle introduce them with such strong expressions of attach-

ment
wish,

vileges.

nation? 158, 159. Explain the phrases could accursed": What meant by becoming anathema from Christ? State the Apostle's general meaning. Why word here terms here used express Jewish 159, 160. Explain the received reading of the phrase 5 correct? IGl. Can punctuation be and words be regarded as an of God What construction such ascriptions? 1G2, 1G3. What meant by word of God" of the word "Israel" G? State the same verse: What idea which Apostle expresses? Exphrase of the of according the Does 8th verse contain a merely accommodated time of Why does or does convey phrases? meaning of case of Rebecca of Sarah What Apostle introduce
to his " in Christ,
is is

the

" Israelite"

selected

the

to

pri-

Is

last

in ver.

the

altered,
is

the

ascripin

tion

praise to

the invariable scriptural

is

'-the

in

ver.

the different significations

is

in

1G3.

the

the

plain the

" children

flesh

the Spirit

to

life."

the

sense,

it

the true the

the

164.

the

after that

is

TEECEDING EXPOSITION.
nere

249
?

From what did Are the individuals Jacob and Esau here tended, or descendants Explain the expressions " love" and "hate" 166, 167. What would the Apostle's Jewish readers from what he had Explain the and meaning of the word
meant by
"

God's purpose according to election"

this

purpose result? 1G5.

their
:

in-

antithetic

infer

said

origin

Moses: 167, 168. What

in
ver.

is

the thought

of which the particle

"for"

what connection does the quotation from Exodus occur? Explain the terms "willeth" and "runneth." What does the case of Pharaoh stand in contradistinction to ? 168. What principle
is

15

illative?

In

do both

illustrate

here used by the Apostle.

been given to
the second as

his

Translate the Hebrew and Septuagint words State the principal translations which have expression. Why does he substitute the person
first

for that

for

employed

in the Septuagint? 169, 170.

Illustrate the

mean-

ing from the connection in which the quotation stands in Exodus.

plain the phrase " he hardeneth"
:

170, 171.
in

the

19th verse founded?

swer: 171.
clay"
:

What

Give

On what
the
?

Exan-

is

the objection in

detail

Apostle's

is

his direct

answer to the Jew

Illustrate the

Greek phrase.

the sense, or an ellipsis?

Explain "vessels of wrath of mercy"

'"Power over the

:

general

In ver. 22,

is

there a suppression of

172.

State the difference between the expressions " fitted for" and " which he

had afore prepared unto."

of the words,

Mention
this

the probable connection and bearing

:

" that he might

make known"

173, 174.

" Afore
:

pre-

meaning of the Greek word 175, 176. Give the leading train of thought from ver. 14 176, 177. Who are meant " by the vessels of mercy" as here stated by the Apostle ? Of
pared"
:

Illustrate

and defend

whom

is

Hosea speaking

in the passage here

quoted

177.

meaning of "in the place" ? How is the quotation applied ? the full sense of the remnant being saved 178. How is the quotation from Isa. i. 9 to be explained? 179. In ver. 28, what is the best translation of Explain the whole verse connected with it. the word rendered " work" ? What does Isaiah express by it? 180, 181. How does St. Paul applv
:

What Explain
is

the

it?

the best construction, that which regards vs. 30, 31, as the question, and what immediately follows " wherefore" as the answer ; or
is

Which

the usual one, which limits the question to the

first

clause? 181.

What

bearing have these verses on the interpretation of the preceding part of

the chapter cation
?

What Explain
?

is

the

meant by the Gentiles not following after justifi words " law of righteousness" or justification. Ex
it

plain the particle rendered " as

tion in ver.

were"
its

33 taken from

State

182, 183.

Where
:

is

the quota

general meaning
;

183.

Explain
shall

the phrases " stumbling-stone and rock of offence"

also the difl^erencc

between the translation "

shall not

be ashamed" here given, and "

not

make

haste" in

the Old Testament.

How may we

account for the introduction of " Israel"

in x. 1 ?

184.

250
" Bear record"
ret[uired.
:

QUESTIONS ON THE
State the difiorent meanings of the "word, and that here

Exphiiii and illustrate the phrase "zeal of

God,"

illative force

of " for" in ver. 4

What
1

What
St.

is

the

is

meant by

Christ's being " the

end of the law

ISO.

for justification"?

185, 180.
or that

In ver.

5 does

Paul imit ?

ply that justification can be of law

How
is

Moses meant

to describe

are the quotations here

made intended
:

to be applied?

Exin
is

plain the sense

to the abyss,

of"

that is" in vs. 6, 7

also of

"going up to heaven, down

and over the sea," 187

What

the thought which St.

;

thy mouth and in thy heart"

meant by "Jew and Greek"? What does the word "rich" imply? What is " call upon" equivalent to ? Who is the object of prayer here intended? Explain the meaning and connection of the quotation from Joel;

and other similar phraseology. Paul expresses Explain the phrases " " the word of 188. What
;

also,

faith"

What implied being "sent" preach Gospel? quotations accommodated? IIow 18 applied Explain the between word sound" here used and 191. State the Psahn course of remark from 13: purport of did not What know" IIow do
189.
is

in

to

the

190, 191.

Are

the

in vs. 15, IG,

is

that in ver.

difference
:

the

"

" line" in
is

the

ver.

the

the question, "

Israel

the quotations afford the affirmative answer the Israelites to jealousy

What

is

meant by

exciting

by no people?

192, 193.

What

does the Apostle proceed to do in the 11th chapter? 193.

Is the

phrase "his people" to be limited to those Israelites

Gospel, or does
it

who had embraced

?

the
St.

comprehend the nation as a body

?

194.

Paul speak here so particularly of himself? 194, 195.

representation has the case of Elijah here stated
:

What bearing on

\S'hy does

his

by subsequent verses 195. IIow does the conclusion arrived at harmonize with some prophecies, and with the preservation of the Jews as a people ? Explain the obsolete word " wot." Is " of" or " in Elias" the more literal

Sustain the view given

Baal feminine or masculine? What does guage, a remnant according mean and what of 197. What sentiment IIow does does expressed statement here made from 31 and 3 Explain word here What general meaning of 10 connection of For what purpose the here quoted Show 199. Explain phrase "unto day": of slumber." Give the general meaning of Explain words "stumbling, the phrases "provoke marworld;" 200. Instead of "diminishing," what of reading? What the meaning of the Greek word? 200,201. What denoted by Explain words, magnify mine of harmony with What
version
?

190, 197.

Is

the lan-

"

to the election
is

grace,"

to

it

refer

in ver.

the
the
?

differ

that in
is

ix.

x.

"election" as

used.

the

vs. 9,

are

texts

the

the clause

this

198,

the

"spirit

vs. 11, 12.

199.

the

falling";

also,

to

jealousy,

riches
ginal

the

is

the

is

is

" fulness"

the
is

"

office," in

the context.
is

the force

the expression,

"my

flesh"? 201,

202. What

meant by

"life

from the dead"

?

?To
the

what does the language

in the first clause

of ver. 10 allude

Does

PKECEDING EXPOSITION.
term
"first fruits" refer to the patriarchs or early converts
1

251

meant by " the root and branches'"? 202, 203. In vei-. 17 who are intended Explain the illustration from inin the words " among and with them" 1 204. serting grafts of a wild olive into a good one What word would

What are

most naturally supply the ellipsis in ver. 21 to receive repentant Jews expressed in
general meaning of the

How
24

is
1

the divine readiness

ver.
in the

205.

What
1

is

the

word

"

mystery"
?

what

is

" in part" best connected

ness of the Gentiles

Israel"
1 1

205, 206. 207,

become in" What is to be

the

What does express? What

is

New

Testament

With
ful-

the clause " until the

is

meant by "all
p.

said respecting the quotations in vs.

vs. 28, 29, as

26,

27

208.State
ver.
its latter

meaning of

given on

195.
in

To what does
the

30 refer?

What

meaning of
?

half? 209.

unbelief"

do

this ?

Recite a 209, 210. State

in that

What
211.

the best punctuation of ver. 31, and

is

meant by "concluded
is

similar passage in Galatians.

the

meaning of

ver.

tion,

and also

which substitutes and for

How God 33 English Give sentiment

said to
iu the

transla-

both.

the

in vs. 34,

35

also the idea in ver.

36

Section

XII. Chaps. XII.-XVI.

be characterized
his
in contradistinction in the

to the former
?

general contents

What does Paul urge upon readers 12th chapter What and what motive does he employ of How does he present example of Christ?What does he say of himself? What does chapter Give sense of prove" 2? 212. What of prophet and prophecy the Bible 213. Explain phrase "analogy of meant by "providing 213, 214. What 215. Explain honest" unto" 215, 216. prominent 216. What 21 of intended 217. Explain motive of which employed 219, 220. What expressed by
?

How may

this part of the Epistle

St.

in the 13th,

State the

the 14th.

there

the

the

last

chiefly contain ? 17.

the

"

in xii.

is

the general signi-

fication

in

the

faith"

is

things

" give place

State the

idea in vs. 20,

sort

authority

is

in

xiii.

1 et seq. ?
is

the

to the practice

Christian virtues
the

in ver. 11
is

idea

is

words "put on"

How
is

the quotation from Isaiah applied in xiv. 11,

"

12? 222. What by " your good" ?

the sense of "destroy" in ver.

223.

Explain the phrase

?

15?What is meant kingdom of God" 223, 224.

:

What

is

meant by

"

work of God" and "

fiiith" ?

224. Is
?

there
Is

suffi-

cient reason for placing here the tion in XV.

doxology of

xvi.

25-27

3 properly accommodated

To
by

the quota-

wliat class does

it

belong ? 225.

In vs. 8, 9, for

226.

what purpose does the Apostle represent Christ as sent

illustrate
is
it

Is

the representation in ver. 16 to be understood literally or figura-

tively

227.

Explain and

other similar places

227, 228.

In ver. 19,

from whence

the translation " fully preached" derived?

252
228.

QUESTIONS, ETC.

going to Spain
this fruit :"

phrase them Substitute some What meant by 228, 229. Explain statement here made house"? Reconcile "the church with Explain words of note among Apostles" of peace used among 230, 231. IIow was the 20 232. Vindicate 231. Explain and the began" 233. Explain words, " true meaning of
?

Is

there reason to think that St. Paul ever accomplished his purpose of
ex[)usitory
for " sealed
is

to

the figure in xvi. 4.

that

is in

their

the

Cor. xvi. 15.

the

"

the

kiss

the early Christians?

illustrate

figure in vcr.

the
the

the

since the -world

ver.

relative

pronoun

in the

Greek of

27

234.

THE KND.

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