NOTES ON ST PAUL'S EPISTLE TO THE ROMANS
Many of the writings of the New Testament are written in the form of epistles. Such are
not only those of St. Paul, James, Peter, Jude, but also both the treatises of St. Luke,
and all the writings of St. John. Nay, we have seven epistles herein which the Lord Jesus
himself sent by the hand of John to the seven churches; yea, the whole Revelation is no
other than an epistle from Him.
Concerning the epistles of St. Paul, we may observe, he writes in a very different
manner to those churches which he had planted himself, and to those who had not seen his
face in the flesh. In his letters to the former, a loving or sharp familiarity appears, as
their behaviour was more or less suitable to the gospel. To the latter, he proposes the
pure, unmixed gospel, in a more general and abstract manner.
As to the time wherein he wrote his epistles, it is probable he wrote about the year of
Christ, according to the common reckoning,
48 From Corinth, The Epistle to the Thessalonians.
49 From Phrygia, To the Galatians.
52 From Ephesus, The First to the Corinthians.
From Troas, The First Epistle to Timothy.
From Macedonia,The Second to the Corinthians,
and that to Titus.
From Corinth, To the Romans.
57 From Rome, To the Philippians, to Philemon,
the Ephesians, and Colossians.
53 From Italy, To the Hebrews.
66 From Rome, The Second to Timothy
As to the general epistles, it seems, St. James wrote a little before his death, which
was A. D. 63. St. Peter, who was martyred in the year 67, wrote his latter epistle a
little before his death, and not long after his former. St. Jude wrote after him, when the
mystery of iniquity was gaining ground swiftly. St. John is believed to have wrote all his
epistles a little before his departure. The Revelation he wrote A. D. 96. That St. Paul
wrote this epistle from Corinth we may learn from his commending to the Romans Phebe, a
servant of the church of Cenchrea, Rom 16:1, a port of Corinth; and from his
mentioning the salutations of Caius and Erastus, Rom 16:23, who were both
Corinthians. Those to whom he wrote seem to have been chiefly foreigners, both Jews and
gentiles, whom business drew from other provinces; as appears, both by his writing in
Greek, and by his salutations of several former acquaintance.
His chief design herein is to show,
- That neither the gentiles by the law of nature, nor the Jews by the law of Moses, could
obtain justification before God; and that therefore it was necessary for both to seek it
from the free mercy of God by faith.
- That God has an absolute right to show mercy on what terms he pleases, and to withhold
it from those who will not accept it on his own terms.
This Epistle consists of five parts: -
I. The introduction,..................................... C.i.1-15
II. The proposition briefly proved,
1. Concerning faith and justification,
2. Concerning salvation,
3. Concerning the equality of believers, Jews or gentiles, 16-17
To these three parts, whereof
The first is treated of,......................... C.i.18-iv.
The second,....................................... C.v-viii.
The third,......................................... C.ix.-xi
not only the treatise itself, but also the
exhortation, answers in the same order.
III. The treatise,
1. Concerning justification, which is,
(1.) Not by works, for................................. C.i.18
The gentiles,..................................... C.ii.1-10
The Jews, and......................................... 11-29
Both together are under sin,..................... C.iii.1-20
(2.) But by faith,...................................... 21-31
as appears by the example of Abraham,
and the testimony of David,................... C.iv.1-25
2. Concerning salvation,............................. C.v.-viii.
3. Concerning the equal privileges of Jewish
and gentile believers,............................. C.ix.-xi.
IV. The exhortation,.................................... C.xii.1-2
1. Concerning faith and its fruits, love and
practical holiness,..................................... 3-21
C.xiii.1-10
2. Concerning salvation,.................................. 11-14
3. Of the conjunction of Jews and gentiles,....... C.xiv.1-xv.13
V. The conclusion,...................................... 14-xvi.25
To express the design and contents of this epistle a little more at large: The apostle
labours throughout to fix in those to whom he writes a deep sense of the excellency of the
gospel, and to engage them to act suitably to it. For this purpose, after a general
salutation, Rom 1:1 - 7, and profession of his affection for them, Rom
1:8 - 15, he declares he shall not be ashamed openly to maintain the gospel at
Rome, seeing it is the powerful instrument of salvation, both to Jews and gentiles, by
means of faith, Rom 1:16,17. And, in order to demonstrate this, he shows, -
- That the world greatly needed such a dispensation, the gentiles being in a most
abandoned state, Rom 1:18 - 32, and the Jews, though condemning others, being
themselves no better, Rom 2:1 - 29; as, not withstanding some cavils, which
he obviates, Rom 3:1 - 8, their own scriptures testify, Rom 3:9 - 19. So that
all were under a necessity of seeking justification by this method, Rom 3:20 -
31.
- That Abraham and David themselves sought justification by faith, and not by works, Rom
4:1 - 25.
- That all who believe are brought into so happy a state, as turns the greatest
afflictions into a matter of joy, Rom 5:1 - 11.
- That the evils brought on mankind by Adam are abundantly recompensed to all that believe
in Christ, Rom 5:12 - 21.
- That, far from dissolving the obligations to practical holiness, the gospel increases
them by peculiar obligations, Rom 6:1 - 23.
In order to convince them of these things the more deeply, and to remove their fondness
for the Mosaic law, now they were married to Christ by faith in him, Rom 7:1 -
6, he shows how unable the motives of the law were to produce that holiness which
believers obtain by a living faith in the gospel, Rom 7:7 - 25, 8:1,2, and
then gives a more particular view of those things which rendered the gospel effectual to
this great end, Rom 8:3 - 39.
That even the gentiles, if they believed, should have a share in these blessings, and
that the Jews, if they believed not, should be excluded from them, being a point of great
importance, the apostle bestows the ninth, tenth, and eleventh chapters in settling it. He
begins the ninth chapter by expressing his tender love and high esteem for the Jewish
nation, Rom 9:1 - 5, and then shows,
- That God's rejecting great part of the seed of Abraham, yea, and of Isaac too, was
undeniable fact, Rom 9:6 - 13.
- That God had not chosen them to such peculiar privileges for any kind of goodness either
in them or their fathers, Rom 9:14 - 24.
- That his accepting the gentiles, and rejecting many of the Jews, had been foretold both
by Hosea and Isaiah, Rom 9:25 - 33.
- That God had offered salvation to Jews and gentiles on the same terms, though the Jews
had rejected it, Rom 10:1 - 21.
- That though the rejection of Israel for their obstinacy was general, yet it was not
total; there being still a remnant among them who did embrace the gospel, Rom 11:1 -
10.
- That the rejection of the rest was not final, but in the end all Israel should be saved,
Rom 11:11 - 31.
- That, meantime, even their obstinacy and rejection served to display the unsearchable
wisdom and love of God, Rom 11:32 - 36.
The rest of the epistle contains practical instructions and exhortations. He
particularly urges,
- An entire consecration of themselves to God, and a care to glorify Him by a faithful
improvement of their several talents, Rom 7:1 - 11.
- Devotion, patience, hospitality, mutual sympathy, humility, peace, and meekness, Rom
7:12 - 21.
- Obedience to magistrates, justice in all its branches, love the fulfilling of the law,
and universal holiness, Rom 8:1 - 14.
- Mutual candour between those who differed in judgment, touching the observance of the
Mosaic law, Rom 14:1 - 23, 15:1 - 17; in enforcing which he is led to mention
the extent of his own labours, and his purpose of visiting the Romans; in the mean time
recommending himself to their prayers, Rom 15:18 - 33.
And, after many salutations, Rom 16:1 - 16, and a caution against those
who caused divisions, he concludes with a suitable blessing and doxology, Rom 16:17 -
27.
Chapter I
| 1 |
Paul, a servant of Jesus Christ - To this introduction the conclusion answers, Romans
15:15, &c. Called to be an apostle - And made an apostle by that calling. While
God calls, he makes what he calls. As the Judaizing teachers disputed his claim to the
apostolical office, it is with great propriety that he asserts it in the very entrance of
an epistle wherein their principles are entirely overthrown. And various other proper and
important thoughts are suggested in this short introduction; particularly the prophecies
concerning the gospel, the descent of Jesus from David, the great doctrines of his Godhead
and resurrection, the sending the gospel to the gentiles, the privileges of Christians,
and the obedience and holiness to which they were obliged in virtue of their profession.
Separated - By God, not only from the bulk of other men, from other Jews, from other
disciples, but even from other Christian teachers, to be a peculiar instrument of God in
spreading the gospel. |
| 2 |
Which he promised before - Of old time, frequently, solemnly. And the promise and
accomplishment confirm each other. De 18:18; Isa 9:6,7; 53:1; 61:1; Jer 23:5.
|
| 3 |
Who was of the seed of David according to the flesh - That is, with regard to his
human nature. Both the natures of our Saviour are here mentioned; but the human is
mentioned first, because the divine was not manifested in its full evidence till after his
resurrection. |
| 4 |
But powerfully declared to be the Son of God, according to the Spirit of Holiness -
That is, according to his divine nature. By the resurrection from the dead - For this is
both the fountain and the object of our faith; and the preaching of the apostles was the
consequence of Christ's resurrection. |
| 5 |
By whom we have received - I and the other apostles. Grace and apostleship - The
favour to be an apostle, and qualifications for it. For obedience to the faith in all
nations - That is, that all nations may embrace the faith of Christ. For his name - For
his sake; out of regard to him. |
| 6 |
Among whom - The nations brought to the obedience of faith. Are ye also - But St. Paul
gives them no preeminence above others. |
| 7 |
To all that are in Rome - Most of these were heathens by birth, Ro 1:13,
though with Jews mixed among them. They were scattered up and down in that large city, and
not yet reduced into the form of a church. Only some had begun to meet in the house of
Aquila and Priscilla. Beloved of God - And from his free love, not from any merit of
yours, called by his word and his Spirit to believe in him, and now through faith holy as
he is holy. Grace - The peculiar favour of God. And peace - All manner of blessings,
temporal, spiritual, and eternal. This is both a Christian salutation and an apostolic
benediction. From God our Father, and the Lord Jesus Christ - This is the usual way
wherein the apostles speak, "God the Father," "God our Father." Nor do
they often, in speaking of him, use the word Lord, as it implies the proper name of God,
Jehovah. In the Old Testament, indeed, the holy men generally said, "The Lord our
God;" for they were then, as it were, servants; whereas now they are sons: and sons
so well know their father, that they need not frequently mention his proper name. It is
one and the same peace, and one and the same grace, which is from God and from Jesus
Christ. Our trust and prayer fix on God, as he is the Father of Christ; and on Christ, as
he presents us to the Father. |
| 8 |
I thank - In the very entrance of this one epistle are the traces of all spiritual
affections; but of thankfulness above all, with the expression of which almost all St.
Paul's epistles begin. He here particularly thanks God, that what otherwise himself should
have done, was done at Rome already. My God - This very word expresses faith, hope, love,
and consequently all true religion. Through Jesus Christ - The gifts of God all pass
through Christ to us; and all our petitions and thanksgivings pass through Christ to God.
That your faith is spoken of - In this kind of congratulations St. Paul describes either
the whole of Christianity, as Col 1:3, &c.; or some part of it, as 1Cor
1:5. Accordingly here he mentions the faith of the Romans, suitably to his design, Rom
1:12,17. Through the whole world - This joyful news spreading everywhere, that
there were Christians also in the imperial city. And the goodness and wisdom of God
established faith in the chief cities; in Jerusalem and Rome particularly; that from
thence it might be diffused to all nations. |
| 9 |
God, whom I serve - As an apostle. In my spirit - Not only with my body, but with my
inmost soul. In the gospel - By preaching it. |
| 10 |
Always - In all my solemn addresses to God. If by any means now at length - This
accumulation of particles declares the strength of his desire. |
| 11 |
That I may impart to you - Face to face, by laying on of hands, prayer, preaching the
gospel, private conversation. Some spiritual gift - With such gifts the Corinthians, who
had enjoyed the presence of St. Paul, abounded, 1Cor 1:7; 12:1; 14:1. So did
the Galatians likewise, Gal 3:5; and, indeed, all those churches which had
had the presence of any of the apostles had peculiar advantages in this kind, from the
laying on of their hands, Acts 19:6; 8:17, &c., 2Tim 1:6.
But as yet the Romans were greatly inferior to them in this respect; for which reason the
apostle, in the twelfth chapter also, says little, if any thing, of their spiritual gifts.
He therefore desires to impart some, that they might be established; for by these was the
testimony of Christ confirmed among them. That St. Peter had no more been at Rome than St.
Paul, at the time when this epistle was wrote, appears from the general tenor thereof, and
from this place in particular: for, otherwise, what St. Paul wishes to impart to the
Romans would have been imparted already by St. Peter. |
| 12 |
That is, I long to be comforted by the mutual faith both of you and me - He not only
associates the Romans with, but even prefers them before, himself. How different is this
style of the apostle from that of the modern court of Rome! |
| 13 |
Brethren - A frequent, holy, simple, sweet, and yet grand, appellation. The apostles
but rarely address persons by their names; 'O ye Corinthians," "O
Timotheus." St. Paul generally uses this appellation, " Brethren;"
sometimes in exhortation, " My beloved," or, " My beloved brethren;"
St. James, "Brethren," "My brethren," My beloved brethren;" St.
Peter and Jude always, " Beloved;" St. John frequently, " Beloved;"
once, " Brethren;" oftener than once, My little children." Though I have
been hindered hitherto - Either by
- business, see Rom 15:22; or
- persecution, 1Thes 2:2; or
- the Spirit, Acts 16:7.
That I might have some fruit - Of my ministerial labours. Even as I have already had from
the many churches I have planted and watered among the other gentiles.
|
| 14 |
To the Greeks and the barbarians - He includes the Romans under the Greeks; so that
this division comprises all nations. Both to the wise, and the unwise - For there were
unwise even among the Greeks, and wise even among the barbarians. I am a debtor to all - I
am bound by my divine mission to preach the gospel to them. |
| 16 |
For I am not ashamed of the gospel - To the world, indeed, it is folly and weakness, 1Cor
1:18; therefore, in the judgment of the world, he ought to be ashamed of it;
especially at Rome, the head and theatre of the world. But Paul is not ashamed, knowing it
is the power of God unto salvation to every one that believeth - The great and gloriously
powerful means of saving all who accept salvation in God's own way. As St. Paul comprises
the sum of the gospel in this epistle, so he does the sum of the epistle in this and the
following verse. Both to the Jew, and to the gentile - There is a noble frankness, as well
as a comprehensive sense, in these words, by which he, on the one hand, shows the Jews
their absolute need of the gospel; and, on the other, tells the politest and greatest
nation in the world both that their salvation depended on receiving it, and that the first
offers of it were in every place to be made to the despised Jews. |
| 17 |
The righteousness of God - This expression sometimes means God's eternal, essential
righteousness, which includes both justice and mercy, and is eminently shown in condemning
sin, and yet justifying the sinner. Sometimes it means that righteousness by which a man,
through the gift of God, is made and is righteous; and that, both by receiving Christ
through faith, and by a conformity to the essential righteousness of God. St. Paul, when
treating of justification, means hereby the righteousness of faith; therefore called the
righteousness of God, because God found out and prepared, reveals and gives, approves and
crowns it. In this verse the expression means, the whole benefit of God through Christ for
the salvation of a sinner. Is revealed - Mention is made here, and Rom 1:18,
of a twofold revelation, - of wrath and of righteousness: the former, little known to
nature, is revealed by the law; the latter, wholly unknown to nature, by the gospel. That
goes before, and prepares the way; this follows. Each, the apostle says, is revealed at
the present time, in opposition to the times of ignorance. From faith to faith - By a
gradual series of still clearer and clearer promises. As it is written - St. Paul had just
laid down three propositions:
- Righteousness is by faith, Rom 1:17:
- Salvation is by righteousness, Rom 1:16:
- Both to the Jews and to the gentiles, Rom 1:16.
Now all these are confirmed by that single sentence, The just shall live by faith -
Which was primarily spoken of those who preserved their lives, when the Chaldeans besieged
Jerusalem, by believing the declarations of God, and acting according to them. Here it
means, He shall obtain the favour of God, and continue therein by believing. Hab 2:4
|
| 18 |
For - There is no other way of obtaining life and salvation. Having laid down his
proposition, the apostle now enters upon the proof of it. His first argument is, The law
condemns all men, as being under sin. None therefore is justified by the works of the law.
This is treated of Rom 3:20. And hence he infers, Therefore justification is
by faith. The wrath of God is revealed - Not only by frequent and signal interpositions of
divine providence, but likewise in the sacred oracles, and by us, his messengers. From
heaven - This speaks the majesty of Him whose wrath is revealed, his all - seeing eye, and
the extent of his wrath: whatever is under heaven is under the effects of his wrath,
believers in Christ excepted. Against all ungodliness and unrighteousness - These two are
treated of, Rom 1:23, &c. Of men - He is speaking here of the gentiles,
and chiefly the wisest of them. Who detain the truth - For it struggles against their
wickedness. In unrighteousness - The word here includes ungodliness also. |
| 19 |
For what is to be known of God - Those great principles which are indispensably
necessary to be known. Is manifest in them; for God hath showed it to them - By the light
which enlightens every man that cometh into the world. |
| 20 |
For those things of him which are invisible, are seen - By the eye of the mind. Being
understood - They are seen by them, and them only, who use their understanding |
| 21 |
Because, knowing God - For the wiser heathens did know that there was one supreme God;
yet from low and base considerations they conformed to the idolatry of the vulgar. They
did not glorify him as God, neither were thankful - They neither thanked him for his
benefits, nor glorified him for his divine perfection. But became vain - Like the idols
they worshipped. In their reasonings - Various, uncertain, foolish. What a terrible
instance have we of this in the writings of Lucretius! What vain reasonings, and how dark
a heart, amidst so pompous professions of wisdom! |
| 23 |
And changed - With the utmost folly. Here are three degrees of ungodliness and of
punishment: the first is described, Rom 1:21 - 24; the second, Rom 1:25
- 27; the third, in Rom 1:28, and following verses. The punishment in
each case is expressed by God gave them up. If a man will not worship God as God, he is so
left to himself that he throws away his very manhood. Reptiles - Or creeping things; as
beetles, and various kinds of serpents. |
| 24 |
Wherefore - One punishment of sin is from the very nature of it, as Rom 1:27;
another, as here, is from vindictive justice. Uncleanness - Ungodliness and uncleanness
are frequently joined, 1Thes 4:5 as are the knowledge of God and purity. God
gave them up - By withdrawing his restraining grace. |
| 25 |
Who changed the truth - The true worship of God. Into a lie - False, abominable
idolatries. And worshipped - Inwardly. And served - Outwardly. |
| 26 |
Therefore God gave them up to vile affections - To which the heathen Romans were then
abandoned to the last degree; and none more than the emperors themselves. |
| 27 |
Receiving the just recompense of their error - Their idolatry being punished with that
unnatural lust, which was as horrible a dishonour to the body, as their idolatry was to
God. |
| 28 |
God gave them up to an undiscerning mind - Treated of, Rom 1:32. To do
things not expedient - Even the vilest abominations, treated of verses Rom 1:29 -
31. |
| 29 |
Filled with all injustice - This stands in the first place; unmercifulness, in the
last. Fornication - Includes here every species of uncleanness. Maliciousness - The Greek
word properly implies a temper which delights in hurting another, even without any
advantage to itself. |
| 30 |
Whisperers - Such as secretly defame others. Backbiters - Such as speak against others
behind their back. Haters of God - That is, rebels against him, deniers of his providence,
or accusers of his justice in their adversities; yea, having an inward heart - enmity to
his justice and holiness. Inventors of evil things - Of new pleasures, new ways of gain,
new arts of hurting, particularly in war. |
| 31 |
Covenant - breakers - It is well known, the Romans, as a nation, from the very
beginning of their commonwealth, never made any scruple of vacating altogether the most
solemn engagement, if they did not like it, though made by their supreme magistrate, in
the name of the whole people. They only gave up the general who had made it, and then
supposed themselves to be at full liberty. Without natural affection - The custom of
exposing their own new - born children to perish by cold, hunger, or wild beasts, which so
generally prevailed in the heathen world, particularly among the Greeks and Romans, was an
amazing instance of this; as is also that of killing their aged and helpless parents, now
common among the American heathens. |
| 32 |
Not only do the same, but have pleasure in those that practise them - This is the
highest degree of wickedness. A man may be hurried by his passions to do the thing he
hates; but he that has pleasure in those that do evil, loves wickedness for wickedness'
sake. And hereby he encourages them in sin, and heaps the guilt of others upon his own
head. |
Chapter II
| 1 |
Therefore - The apostle now makes a transition from the gentiles to the Jews, till, at
Rom 2:6, he comprises both. Thou art inexcusable - Seeing knowledge without
practice only increases guilt. O man - Having before spoken of the gentile in the third
person, he addresses the Jew in the second person. But he calls him by a common
appellation, as not acknowledging him to be a Jew. See verses Rom 2:17,28.
Whosoever thou art that judgest - Censurest, condemnest. For in that thou judgest the
other - The heathen. Thou condemnest thyself; for thou doest the same things - In effect;
in many instances. |
| 2 |
For we know - Without thy teaching That the judgment of God - Not thine, who exceptest
thyself from its sentence. Is according to truth - Is just, making no exception, Rom
2:5,6,11; and reaches the heart as well as the life, Rom 2:16. |
| 3 |
That thou shalt escape - Rather than the gentile. |
| 4 |
Or despisest thou - Dost thou go farther still, - from hoping to escape his wrath, to
the abuse of his love?. The riches - The abundance. Of his goodness, forbearance, and
longsuffering - Seeing thou both hast sinned, dost sin, and wilt sin. All these are
afterwards comprised in the single word goodness. Leadeth thee - That is, is designed of
God to lead or encourage thee to it. |
| 5 |
Treasurest up wrath - Although thou thinkest thou art treasuring up all good things. O
what a treasure may a man lay up either way, in this short day of life! To thyself - Not
to him whom thou judgest. In the day of wrath, and revelation, and righteous judgment of
God - Just opposite to "the goodness and forbearance and longsuffering" of God.
When God shall be revealed, then shall also be "revealed" the secrets of men's
hearts, Rom 2:16. Forbearance and revelation respect God, and are opposed to
each other; longsuffering and righteous judgment respect the sinner; goodness and wrath
are words of a more general import. |
| 6 |
Prov 24:12 |
| 7 |
To them that seek for glory - For pure love does not exclude faith, hope, desire, 1Cor
15:58. |
| 8 |
But to them that are contentious - Like thee, O Jew, who thus fightest against God.
The character of a false Jew is disobedience, stubbornness, impatience. Indignation and
wrath, tribulation and anguish - Alluding to Psalm 78:49: "He cast upon
them," the Egyptians. "the fierceness of his anger, wrath, and indignation, and
trouble;" and finely intimating, that the Jews would in the day of vengeance be more
severely punished than even the Egyptians were when God made their plagues so wonderful. |
| 9 |
Of the Jew first - Here we have the first express mention of the Jews in this chapter.
And it is introduced with great propriety. Their having been trained up in the true
religion, and having had Christ and his apostles first sent to them, will place them in
the foremost rank of the criminals that obey not the truth. |
| 10 |
But glory - Just opposite to "wrath," from the divine approbation. Honour -
Opposite to "indignation," by the divine appointment; and peace now and for
ever, opposed to tribulation and anguish. |
| 11 |
For there is no respect of persons with God - He will reward every one according to
his works. But this is well consistent with his distributing advantages and opportunities
of improvement, according to his own good pleasure. |
| 12 |
For as many as have sinned - He speaks as of the time past, for all time will be past
at the day of judgment. Without the law - Without having any written law. Shall also
perish without the law - Without regard had to any outward law; being condemned by the law
written in their hearts. The word also shows the agreement of the manner of sinning, with
the manner of suffering. Perish - He could not so properly say, Shall be judged without
the law. |
| 13 |
For not the hearers of the law are, even now, just before God, but the doers of the
law shall be justified - Finally acquitted and rewarded a most sure and important truth,
which respects the gentiles also, though principally the Jews. St. Paul speaks of the
former, Rom 2:14, &c.; of the latter, Rom 2:17, &c. Here
is therefore no parenthesis; for the sixteenth verse also depends on the fifteenth, not on
the twelfth. Rom 2:16,15,12. |
| 14 |
For when the gentiles - That is, any of them. St. Paul, having refuted the perverse
judgment of the Jews concerning the heathens, proceeds to show the just judgment of God
against them. He now speaks directly of the heathens, in order to convince the heathens.
Yet the concession he makes to these serves more strongly to convince the Jews. Do by
nature - That is, without an outward rule; though this also, strictly speaking, is by
preventing grace. The things contained in the law - The ten commandments being only the
substance of the law of nature. These, not having the written law, are a law unto
themselves - That is, what the law is to the Jews, they are, by the grace of God, to
themselves; namely, a rule of life. |
| 15 |
Who show - To themselves, to other men, and, in a sense, to God himself. The work of
the law - The substance, though not the letter, of it. Written on their hearts - By the
same hand which wrote the commandments on the tables of stone. Their conscience - There is
none of all its faculties which the soul has less in its power than this. Bearing witness
- In a trial there are the plaintiff, the defendant, and the witnesses. Conscience and sin
itself are witnesses against the heathens. Their thoughts sometimes excuse, sometimes
condemn, them. Among themselves - Alternately, like plaintiff and defendant. Accusing or
even defending them - The very manner of speaking shows that they have far more room to
accuse than to defend. |
| 16 |
In the day - That is, who show this in the day. Everything will then be shown to be
what it really is. In that day will appear the law written in their hearts as it often
does in the present life. When God shall judge the secrets of men - On secret
circumstances depends the real quality of actions, frequently unknown to the actors
themselves, Rom 2:29. Men generally form their judgments, even of themselves
merely from what is apparent. According to my gospel - According to the tenor of that
gospel which is committed to my care. Hence it appears that the gospel also is a law. |
| 17 |
But if thou art called a Jew - This highest point of Jewish glorying, after a farther
description of it interposed, Rom 2:17 - 20, and refuted, Rom 2:21 - 24, is
itself refuted, Rom 2:25, &c. The description consists of twice five
articles; of which the former five, Rom 2:17,18, show what he boasts of in
himself; the other five, Rom 2:19,20, what he glories in with respect to
others. The first particular of the former five answers to the first of the latter; the
second, to the second, and so on. And restest in the law - Dependest on it, though it can
only condemn thee. And gloriest in God - As thy God; and that, too, to the exclusion of
others. |
| 19 |
Blind, in darkness, ignorant, babes - These were the titles which the Jews generally
gave the gentiles. |
| 20 |
Having the form of knowledge and truth - That is, the most accurate knowledge of the
truth. |
| 21 |
Thou dost not teach thyself - He does not teach himself who does not practise what he
teaches. Dost thou steal, commit adultery, commit sacrilege - Sin grievously against thy
neighbour, thyself, God. St. Paul had shown the gentiles, first their sins against God,
then against themselves, then against their neighbours. He now inverts the order: for sins
against God are the most glaring in an heathen, but not in a Jew. Thou that abhorrest
idols - Which all the Jews did, from the time of the Babylonish captivity. Thou committest
sacrilege - Doest what is worse, robbing Him "who is God over all" of the glory
which is due to him. None of these charges were rashly advanced against the Jews of that
age; for, as their own historian relates, some even of the priests lived by rapine, and
others in gross uncleanness. And as for sacrilegiously robbing God and his altar, it had
been complained of ever since Malachi; so that the instances are given with great
propriety and judgment. |
| 24 |
Isaiah 52:5 |
| 25 |
Circumcision indeed profiteth - He does not say, justifies. How far it profited is
shown in the third and fourth chapters. Thy circumcision is become uncircumcision - is so
already in effect. Thou wilt have no more benefit by it than if thou hadst never received
it. The very same observation holds with regard to baptism. |
| 26 |
If the uncircumcision - That is, a person uncircumcised. Keep the law - Walk agreeably
to it. Shall not his uncircumcision be counted for circumcision - In the sight of God? |
| 27 |
Yea, the uncircumcision that is by nature - Those who are, literally speaking,
uncircumcised. Fulfilling the law - As to the substance of it. Shall judge thee - Shall
condemn thee in that day. Who by the letter and circumcision - Who having the bare,
literal, external circumcision, transgressest the law. |
| 28 |
For he is not a Jew - In the most important sense, that is, one of God's beloved
people. Who is one in outward show only; neither is that the true, acceptable
circumcision, which is apparent in the flesh. |
| 29 |
But he is a Jew - That is, one of God's people. Who is one inwardly - In the secret
recesses of his soul. And the acceptable circumcision is that of the heart - Referring to Deut
30:6; the putting away all inward impurity. This is seated in the spirit, the
inmost soul, renewed by the Spirit of God. And not in the letter - Not in the external
ceremony. Whose praise is not from men, but from God - The only searcher of the heart. |
Chapter III
| 1 |
What then, may some say, is the advantage of the Jew, or of the circumcision - That
is, those that are circumcised, above the gentiles? |
| 2 |
Chiefly in that they were intrusted with the oracles of God - The scriptures, in which
are so great and precious promises. Other prerogatives will follow, Romans 9:4 -
5. St. Paul here singles out this by which, after removing the objection, he will convict
them so much the more. |
| 3 |
Shall their unbelief disannul the faithfulness of God - Will he not still make good
his promises to them that do believe? |
| 4 |
Psalm 2:4. |
| 5 |
But, it may be farther objected, if our unrighteousness be subservient to God's glory,
is it not unjust in him to punish us for it? I speak as a man - As human weakness would be
apt to speak. |
| 6 |
God forbid - By no means. If it were unjust in God to punish that unrighteousness
which is subservient to his own glory, how should God judge the world - Since all the
unrighteousness in the world will then commend the righteousness of God. |
| 7 |
But, may the objector reply, if the truth of God hath abounded - Has been more
abundantly shown. Through my lie - If my lie, that is, practice contrary to truth,
conduces to the glory of God, by making his truth shine with superior advantage. Why am I
still judged as a sinner - Can this be said to be any sin at all? Ought I not to do what
would otherwise be evil, that so much "good may come?" To this the apostle does
not deign to give a direct answer, but cuts the objector short with a severe reproof. |
| 8 |
Whose condemnation is just - The condemnation of all who either speak or act in this
manner. So the apostle absolutely denies the lawfulness of " doing evil," any
evil, "that good may come." |
| 9 |
What then - Here he resumes what he said, verse 1. Rom 3:1. Under sin -
Under the guilt and power of it: the Jews, by transgressing the written law; the gentiles,
by transgressing the law of nature. |
| 10 |
As it is written - That all men are under sin appears from the vices which have raged
in all ages. St. Paul therefore rightly cites David and Isaiah, though they spoke
primarily of their own age, and expressed what manner of men God sees, when he "looks
down from heaven;" not what he makes them by his grace. There is none righteous -
This is the general proposition. The particulars follow: their dispositions and designs, Rom
3:11,12; their discourse, Rom 3:13,14; their actions, Rom 3:16 -
18. Psalm 14:1, &c. |
| 11 |
There is none that understandeth - The things of God. |
| 12 |
They have all turned aside - From the good way. They are become unprofitable -
Helpless impotent, unable to profit either themselves or others. |
| 13 |
Their throat - Is noisome and dangerous as an open sepulchre. Observe the progress of
evil discourse, proceeding out of the heart, through the throat, tongue, lips, till the
whole mouth is filled therewith. The poison of asps - Infectious, deadly backbiting, tale
- bearing, evil - speaking, is under (for honey is on) their lips. An asp is a venomous
kind of serpent. Psalm 5:9; Psalm 140:3. |
| 14 |
Cursing - Against God. Bitterness - Against their neighbour. Psalm 10:7. |
| 15 |
Isaiah 59:7,8 |
| 17 |
Of peace - Which can only spring from righteousness. |
| 18 |
The fear of God is not before their eyes - Much less is the love of God in their
heart. Psalm 36:1. |
| 19 |
Whatsoever the law - The Old Testament. Saith, it saith to them that are under the law
- That is, to those who own its authority; to the Jews, and not the gentiles. St. Paul
quoted no scripture against them, but pleaded with them only from the light of nature.
Every mouth - Full of bitterness, Rom 3:14, and yet of boasting, Rom
3:27. May become guilty - May be fully convicted, and apparently liable to most
just condemnation. These things were written of old, and were quoted by St. Paul, not to
make men criminal, but to prove them so. |
| 20 |
No flesh shall be justified - None shall be forgiven and accepted of God. By the works
of the law - On this ground, that he hath kept the law. St. Paul means chiefly the moral
part of it, Rom 3:9,19 Rom 2:21,26; &c. which alone is not abolished, Rom
3:31. And it is not without reason, that he so often mentions the works of the law,
whether ceremonial or moral; for it was on these only the Jews relied, being wholly
ignorant of those that spring from faith. For by the law is only the knowledge of sin -
But no deliverance either from the guilt or power of it. |
| 21 |
But now the righteousness of God - That is, the manner of becoming righteous which God
hath appointed. Without the law - Without that previous obedience which the law requires;
without reference to the law, or dependence on it. Is manifested - In the gospel. Being
attested by the Law itself, and by the Prophets - By all the promises in the Old
Testament. |
| 22 |
To all - The Jews. And upon all - The gentiles That believe: for there is no
difference - Either as to the need of justification, or the manner of it. |
| 23 |
For all have sinned - In Adam, and in their own persons; by a sinful nature, sinful
tempers, and sinful actions. And are fallen short of the glory of God - The supreme end of
man; short of his image on earth, and the enjoyment of him in heaven. |
| 24 |
And are justified - Pardoned and accepted. Freely - Without any merit of their own. By
his grace - Not their own righteousness or works. Through the redemption - The price
Christ has paid. Freely by his grace - One of these expressions might have served to
convey the apostle's meaning; but he doubles his assertion, in order to give us the
fullest conviction of the truth, and to impress us with a sense of its peculiar
importance. It is not possible to find words that should more absolutely exclude all
consideration of our own works and obedience, or more emphatically ascribe the whole of
our justification to free, unmerited goodness. |
| 25 |
Whom God hath set forth - Before angels and men. A propitiation - To appease an
offended God. But if, as some teach, God never was offended, there was no need of this
propitiation. And, if so, Christ died in vain. To declare his righteousness - To
demonstrate not only his clemency, but his justice; even that vindictive justice whose
essential character and principal office is, to punish sin. By the remission of past sins
- All the sins antecedent to their believing. |
| 26 |
For a demonstration of his righteousness - Both of his justice and mercy. That he
might be just - Showing his justice on his own Son. And yet the merciful justifier of
every one that believeth in Jesus. That he might be just - Might evidence himself to be
strictly and inviolably righteous in the administration of his government, even while he
is the merciful justifier of the sinner that believeth in Jesus. The attribute of justice
must be preserved inviolate; and inviolate it is preserved, if there was a real infliction
of punishment on our Saviour. On this plan all the attributes harmonize; every attribute
is glorified, and not one superseded no, nor so much as clouded. |
| 27 |
Where is the boasting then of the Jew against the gentile? It is excluded. By what
law? of works? Nay - This would have left room for boasting. But by the law of faith -
Since this requires all, without distinction, to apply as guilty and helpless sinners, to
the free mercy of God in Christ. The law of faith is that divine constitution which makes
faith, not works, the condition of acceptance. |
| 28 |
We conclude then that a man is justified by faith - And even by this, not as it is a
work, but as it receives Christ; and, consequently, has something essentially different
from all our works whatsoever. |
| 29 |
Surely of the gentiles also - As both nature and the scriptures show. |
| 30 |
Seeing it is one God who - Shows mercy to both, and by the very same means. |
| 31 |
We establish the law - Both the authority, purity, and the end of it; by defending
that which the law attests; by pointing out Christ, the end of it; and by showing how it
may be fulfilled in its purity. |
Chapter IV
Having proved it by argument, he now proves by example, and such example as must
have greater weight with the Jews than any other.
- That justification is by faith:
- That it is free for the gentiles.
| 1 |
That our father Abraham hath found - Acceptance with God. According to the flesh -
That is, by works. |
| 2 |
The meaning is, If Abraham had been justified by works, he would have had room to
glory. But he had not room to glory. Therefore he was not justified by works. |
| 3 |
Abraham believed God - That promise of God concerning the numerousness of his seed, Gen
15:5,7; but especially the promise concerning Christ, Gen 12:3,
through whom all nations should be blessed. And it was imputed to him for righteousness -
God accepted him as if he had been altogether righteous. Gen 15:6. |
| 4 |
Now to him that worketh - All that the law requires, the reward is no favour, but an
absolute debt. These two examples are selected and applied with the utmost judgment and
propriety. Abraham was the most illustrious pattern of piety among the Jewish patriarchs.
David was the most eminent of their kings. If then neither of these was justified by his
own obedience, if they both obtained acceptance with God, not as upright beings who might
claim it, but as sinful creatures who must implore it, the consequence is glaring It is
such as must strike every attentive understanding, and must affect every individual
person. |
| 5 |
But to him that worketh not - It being impossible he should without faith. But
believeth, his faith is imputed to him for righteousness - Therefore God's affirming of
Abraham, that faith was imputed to him for righteousness, plainly shows that he worked
not; or, in other words, that he was not justified by works, but by faith only. Hence we
see plainly how groundless that opinion is, that holiness or sanctification is previous to
our justification. For the sinner, being first convinced of his sin and danger by the
Spirit of God, stands trembling before the awful tribunal of divine justice ; and has
nothing to plead, but his own guilt, and the merits of a Mediator. Christ here interposes;
justice is satisfied; the sin is remitted, and pardon is applied to the soul, by a divine
faith wrought by the Holy Ghost, who then begins the great work of inward sanctification.
Thus God justifies the ungodly, and yet remains just, and true to all his attributes! But
let none hence presume to "continue in sin;" for to the impenitent, God "is
a consuming fire." On him that justifieth the ungodly - If a man could possibly be
made holy before he was justified, it would entirely set his justification aside; seeing
he could not, in the very nature of the thing, be justified if he were not, at that very
time, ungodly. |
| 6 |
So David also - David is fitly introduced after Abraham, because be also received and
delivered down the promise. Affirmeth - A man is justified by faith alone, and not by
works. Without works - That is, without regard to any former good works supposed to have
been done by him. |
| 7 |
Happy are they whose sins are covered - With the veil of divine mercy. If there be
indeed such a thing as happiness on earth, it is the portion of that man whose iniquities
are forgiven, and who enjoys the manifestation of that pardon. Well may he endure all the
afflictions of life with cheerfulness, and look upon death with comfort. O let us not
contend against it, but earnestly pray that this happiness may be ours! Psalm 32:1,2.
|
| 9 |
This happiness - Mentioned by Abraham and David. On the circumcision - Those that are
circumcised only. Faith was imputed to Abraham for righteousness - This is fully
consistent with our being justified, that is, pardoned and accepted by God upon our
believing, for the sake of what Christ hath done and suffered. For though this, and this
alone, be the meritorious cause of our acceptance with God, yet faith may be said to be
"imputed to us for righteousness," as it is the sole condition of our
acceptance. We may observe here, forgiveness, not imputing sin, and imputing
righteousness, are all one. |
| 10 |
Not in circumcision - Not after he was circumcised; for he was justified before
Ishmael was born, Gen 15:1 - 21; but he was not circumcised till Ishmael was
thirteen years old, Gen 17:25. |
| 11 |
And - After he was justified. He received the sign of circumcision - Circumcision,
which was a sign or token of his being in covenant with God. A seal - An assurance on
God's part, that he accounted him righteous, upon his believing, before he was
circumcised. Who believe in uncircumcision - That is, though they are not circumcised. |
| 12 |
And the father of the circumcision - Of those who are circumcised, and believe as
Abraham did. To those who believe not, Abraham is not a father, neither are they his seed.
|
| 13 |
The promise, that he should be the heir of the world - Is the same as that he should
be "the father of all nations," namely, of those in all nations who receive the
blessing. The whole world was promised to him and them conjointly. Christ is the heir of
the world, and of all things; and so are all Abraham's seed, all that believe in him with
the faith of Abraham |
| 14 |
If they only who are of the law - Who have kept the whole law. Are heirs, faith is
made void - No blessing being to be obtained by it; and so the promise is of no effect. |
| 15 |
Because the law - Considered apart from that grace, which though it was in fact
mingled with it, yet is no part of the legal dispensation, is so difficult, and we so weak
and sinful, that, instead of bringing us a blessing, it only worketh wrath; it becomes to
us an occasion of wrath, and exposes us to punishment as transgressors. Where there is no
law in force, there can be no transgression of it. |
| 16 |
Therefore it - The blessing. Is of faith, that it might be of grace - That it might
appear to flow from the free love of God, and that the promise might be firm, sure, and
effectual, to all the spiritual seed of Abraham; not only Jews, but gentiles also, if they
follow his faith. |
| 17 |
Before God - Though before men nothing of this appeared, those nations being then
unborn. As quickening the dead - The dead are not dead to him and even the things that are
not, are before God. And calling the things that are not - Summoning them to rise into
being, and appear before him. The seed of Abraham did not then exist; yet God said,
"So shall thy seed be." A man can say to his servant actually existing, Do this;
and he doeth it: but God saith to the light, while it does not exist, Go forth; and it
goeth. Gen 17:5. |
| 18 - 21 |
The Apostle shows the power and excellence of that faith to which he ascribes
justification. Who against hope - Against all probability, believed and hoped in the
promise. The same thing is apprehended both by faith and hope; by faith, as a thing which
God has spoken; by hope, as a good thing which God has promised to us. So shall thy seed
be - Both natural and spiritual, as the stars of heaven for multitude. Gen 15:5.
|
| 19 |
See note ... "Ro 4:18" |
| 20 |
See note ... "Ro 4:18" |
| 21 |
See note ... "Ro 4:18" |
| 23 |
On his account only - To do personal honour to him. |
| 24 |
But on ours also - To establish us in seeking justification by faith, and not by
works; and to afford a full answer to those who say that, " to be justified by works
means only, by Judaism; to be justified by faith means, by embracing Christianity, that
is, the system of doctrines so called." Sure it is that Abraham could not in this
sense be justified either by faith or by works; and equally sure that David (taking the
words thus) was justified by works, and not by faith. Who raised up Jesus from the dead -
As he did in a manner both Abraham and Sarah. If we believe on him who raised up Jesus -
God the Father therefore is the proper object of justifying faith. It is observable, that
St. Paul here, in speaking both of our faith and of the faith of Abraham, puts a part for
the whole. And he mentions that part, with regard to Abraham, which would naturally affect
the Jews most. |
| 25 |
Who was delivered - To death. For our offences - As an atonement for them. And raised
for our justification - To empower us to receive that atonement by faith. |
Chapter V
| 1 |
Being justified by faith - This is the sum of the preceding chapters. We have peace
with God - Being enemies to God no longer, Rom 5:10; neither fearing his
wrath, Rom 5:9. We have peace, hope, love, and power over sin, the sum of the
fifth, sixth, seventh, and eighth chapters. These are the fruits of justifying faith:
where these are not, that faith is not. |
| 2 |
Into this grace - This state of favour. |
| 3 |
We glory in tribulations also - Which we are so far from esteeming a mark of God's
displeasure, that we receive them as tokens of his fatherly love, whereby we are prepared
for a more exalted happiness. The Jews objected to the persecuted state of the Christians
as inconsistent with the people of the Messiah. It is therefore with great propriety that
the apostle so often mentions the blessings arising from this very thing. |
| 4 |
And patience works more experience of the sincerity of our grace, and of God's power
and faithfulness. |
| 5 |
Hope shameth us not - That is, gives us the highest glorying. We glory in this our
hope, because the love of God is shed abroad in our hearts - The divine conviction of
God's love to us, and that love to God which is both the earnest and the beginning of
heaven. By the Holy Ghost - The efficient cause of all these present blessings, and the
earnest of those to come. |
| 6 |
How can we now doubt of God's love? For when we were without strength - Either to
think, will, or do anything good. In due time - Neither too soon nor too late; but in that
very point of time which the wisdom of God knew to be more proper than any other. Christ
died for the ungodly - Not only to set them a pattern, or to procure them power to follow
it. It does not appear that this expression, of dying for any one, has any other
signification than that of rescuing the life of another by laying down our own. |
| 7 |
A just man - One who gives to all what is strictly their due The good man - One who is
eminently holy; full of love, of compassion, kindness, mildness, of every heavenly and
amiable temper. Perhaps - one - would - even - dare to die - Every word increases the
strangeness of the thing, and declares even this to be something great and unusual. |
| 8 |
But God recommendeth - A most elegant expression. Those are wont to be recommended to
us, who were before either unknown to, or alienated from, us. While we were sinners - So
far from being good, that we were not even just. |
| 9 |
By his blood - By his bloodshedding. We shall be saved from wrath through him - That
is, from all the effects of the wrath of God. But is there then wrath in God? Is not wrath
a human passion? And how can this human passion be in God? We may answer this by another
question: Is not love a human passion? And how can this human passion be in God? But to
answer directly: wrath in man, and so love in man, is a human passion. But wrath in God is
not a human passion; nor is love, as it is in God. Therefore the inspired writers ascribe
both the one and the other to God only in an analogical sense. |
| 10 |
If - As sure as; so the word frequently signifies; particularly in this and the eighth
chapter. We shalt be saved - Sanctified and glorified. Through his life - Who "ever
liveth to make intercession for us." |
| 11 |
And not only so, but we also glory - The whole sentence, from the third to the
eleventh verse, may be taken together thus: We not only "rejoice in hope of the glory
of God," but also in the midst of tribulations we glory in God himself through our
Lord Jesus Christ, by whom we have now received the reconciliation. |
| 12 |
Therefore - This refers to all the preceding discourse; from which the apostle infers
what follows. He does not therefore properly make a digression, but returns to speak again
of sin and of righteousness. As by one man - Adam; who is mentioned, and not Eve, as being
the representative of mankind. Sin entered into the world - Actual sin, and its
consequence, a sinful nature. And death - With all its attendants. It entered into the
world when it entered into being; for till then it did not exist. By sin - Therefore it
could not enter before sin. Even so - Namely, by one man. In that - So the word is used
also, 2Cor 5:4. All sinned - In Adam. These words assign the reason why death
came upon all men; infants themselves not excepted, in that all sinned. |
| 13 |
For until the law sin was in the world - All, I say, had sinned, for sin was in the
world long before the written law; but, I grant, sin is not so much imputed, nor so
severely punished by God, where there is no express law to convince men of it. Yet that
all had sinned, even then, appears in that all died. |
| 14 |
Death reigned - And how vast is his kingdom! Scarce can we find any king who has as
many subjects, as are the kings whom he hath conquered. Even over them that had not sinned
after the likeness of Adam's transgression - Even over infants who had never sinned, as
Adam did, in their own persons; and over others who had not, like him, sinned against an
express law. Who is the figure of him that was to come - Each of them being a public
person, and a federal head of mankind. The one, the fountain of sin and death to mankind
by his offence; the other, of righteousness and life by his free gift. Thus far the
apostle shows the agreement between the first and second Adam: afterward he shows the
differences between them. The agreement may be summed up thus: As by one man sin entered
into the world, and death by sin; so by one man righteousness entered into the world, and
life by righteousness. As death passed upon all men, in that all had sinned; so life
passed upon all men, (who are in the second Adam by faith,) in that all are justified. And
as death through the sin of the first Adam reigned even over them who had not sinned after
the likeness of Adam's transgression; so through the righteousness of Christ, even those
who have not obeyed, after the likeness of his obedience, shall reign in life. We may add,
As the sin of Adam, without the sins which we afterwards committed, brought us death ; so
the righteousness of Christ, without the good works which we afterwards perform, brings us
life: although still every good, as well as evil, work, will receive its due reward. |
| 15 |
Yet not - St. Paul now describes the difference between Adam and Christ; and that much
more directly and expressly than the agreement between them. Now the fall and the free
gift differ,
- In amplitude, Rom 5:15.
- He from whom sin came, and He from whom the free gift came, termed also "the gift
of righteousness," differ in power, Rom 5:16.
- The reason of both is subjoined, Rom 5:17.
- This premised, the offence and the free gift are compared, with regard to their effect, Rom
5:18, and with regard to their cause, Rom 5:19.
|
| 16 |
The sentence was by one offence to Adam's condemnation - Occasioning the sentence of
death to pass upon him, which, by consequence, overwhelmed his posterity. But the free
gift is of many offences unto justification - Unto the purchasing it for all men,
notwithstanding many offences. |
| 17 |
There is a difference between grace and the gift. Grace is opposed to the offence; the
gift, to death, being the gift of life. |
| 18 |
Justification of life - Is that sentence of God, by which a sinner under sentence of
death is adjudged to life. |
| 19 |
As by the disobedience of one man many (that is, all men) were constituted sinners -
Being then in the loins of their first parent, the common head and representative of them
all. So by the obedience of one - By his obedience unto death; by his dying for us. Many -
All that believe. Shall be constituted righteous - Justified, pardoned. |
| 20 |
The law came in between - The offence and the free gift. That the offence might abound
- That is, the consequence (not the design) of the law's coming in was, not the taking
away of sin, but the increase of it. Yet where sin abounded, grace did much more abound -
Not only in the remission of that sin which Adam brought on us, but of all our own; not
only in remission of sins, but infusion of holiness; not only in deliverance from death,
but admission to everlasting life, a far more noble and excellent life than that which we
lost by Adam's fall. |
| 21 |
That as sin had reigned - so grace also might reign - Which could not reign before the
fall; before man had sinned. Through righteousness to eternal life by Jesus Christ our
Lord - Here is pointed out the source of all our blessings, the rich and free grace of
God. The meritorious cause; not any works of righteousness of man, but the alone merits of
our Lord Jesus Christ. The effect or end of all; not only pardon, but life; divine life,
leading to glory. |
Chapter VI
| 1 |
The apostle here sets himself more fully to vindicate his doctrine from the
consequence above suggested, Rom 3:7,8. He had then only in strong terms
denied and renounced it: here he removes the very foundation thereof. |
| 2 |
Dead to sin - Freed both from the guilt and from the power of it. |
| 3 |
As many as have been baptized into Jesus Christ have been baptized into his death - In
baptism we, through faith, are ingrafted into Christ; and we draw new spiritual life from
this new root, through his Spirit, who fashions us like unto him, and particularly with
regard to his death and resurrection. |
| 4 |
We are buried with him - Alluding to the ancient manner of baptizing by immersion.
That as Christ was raised from the dead by the glory - Glorious power. Of the Father, so
we also, by the same power, should rise again; and as he lives a new life in heaven, so we
should walk in newness of life. This, says the apostle, our very baptism represents to us.
|
| 5 |
For - Surely these two must go together; so that if we are indeed made conformable to
his death, we shall also know the power of his resurrection. |
| 6 |
Our old man - Coeval with our being, and as old as the fall; our evil nature; a strong
and beautiful expression for that entire depravity and corruption which by nature spreads
itself over the whole man, leaving no part uninfected. This in a believer is crucified
with Christ, mortified, gradually killed, by virtue of our union with him. That the body
of sin - All evil tempers, words, and actions, which are the "members" of the
"old man," Col 3:5, might be destroyed. |
| 7 |
For he that is dead - With Christ. Is freed from the guilt of past, and from the power
of present, sin, as dead men from the commands of their former masters. |
| 8 |
Dead with Christ - Conformed to his death, by dying to sin. |
| 10 |
He died to sin - To atone for and abolish it. He liveth unto God - A glorious eternal
life, such as we shall live also. |
| 12 |
Let not sin reign even in your mortal body - It must be subject to death, but it need
not be subject to sin. |
| 13 |
Neither present your members to sin - To corrupt nature, a mere tyrant. But to God -
Your lawful King. |
| 14 |
Sin shall not have dominion over you - It has neither right nor power. For ye are not
under the law - A dispensation of terror and bondage, which only shows sin, without
enabling you to conquer it. But under grace - Under the merciful dispensation of the
gospel, which brings complete victory over it to every one who is under the powerful
influences of the Spirit of Christ. |
| 17 |
The form of doctrine into which ye have been delivered - Literally it is, The mould
into which ye have been delivered; which, as it contains a beautiful allusion, conveys
also a very instructive admonition; intimating that our minds, all pliant and ductile,
should be conformed to the gospel precepts, as liquid metal, take the figure of the mould
into which they are cast. |
| 18 |
Being then set free from sin - We may see the apostles method thus far at one view: - Chap. Ver.
1. Bondage to sin # Ro 3:9
2. The knowledge of sin by the law; a
sense of God's wrath; inward death # Ro 3:20
3. The revelation of the righteousness
of God in Christ through the gospel # Ro 3:21
4. The centre of all, faith, embracing
that righteousness # Ro 3:22
5. Justification, whereby God forgives all
past sin, and freely accepts the sinner # Ro 3:24
6. The gift of the Holy Ghost; a sense of # Ro 5:5,
God's love new inward life # Ro 6:4
7. The free service of righteousness # Ro 6:12
|
| 19 |
I speak after the manner of men - Thus it is necessary that the scripture should let
itself down to the language of men. Because of the weakness of your flesh - Slowness of
understanding flows from the weakness of the flesh, that is, of human nature. As ye have
presented your members servants to uncleanness and iniquity unto iniquity, so now present
your members servants of righteousness unto holiness - Iniquity (whereof uncleanness is an
eminent part) is here opposed to righteousness; and unto iniquity is the opposite of unto
holiness. Righteousness here is a conformity to the divine will; holiness, to the whole
divine nature. Observe, they who are servants of righteousness go on to holiness; but they
who are servants to iniquity get no farther. Righteousness is service, because we live
according to the will of another; but liberty, because of our inclination to it, and
delight in it. |
| 20 |
When ye were the servants of sin, ye were free from righteousness - In all reason,
therefore, ye ought now to be free from unrighteousness; to be as uniform and zealous in
serving God as ye were in serving the devil. |
| 21 |
Those things - He speaks of them as afar off. |
| 23 |
Death - Temporal, spiritual, and eternal. Is the due wages of sin; but eternal life is
the gift of God - The difference is remarkable. Evil works merit the reward they receive:
good works do not. The former demand wages: the latter accept a free gift. |
Chapter VII
| 1 |
The apostle continues the comparison between the former and the present state of a
believer, and at the same time endeavours to wean the Jewish believers from their fondness
for the Mosaic law. I speak to them that know the law - To the Jews chiefly here. As long
- So long, and no longer. As it liveth - The law is here spoken of, by a common figure, as
a person, to which, as to an husband, life and death are ascribed. But he speaks
indifferently of the law being dead to us, or we to it, the sense being the same. |
| 2 |
She is freed from the law of her husband - From that law which gave him a peculiar
property in her. |
| 4 |
Thus ye also - Are now as free from the Mosaic law as an husband is, when his wife is
dead. By the body of Christ - Offered up; that is, by the merits of his death, that law
expiring with him. |
| 5 |
When ye were in the flesh - Carnally minded, in a state of nature; before we believed
in Christ. Our sins which were by the law - Accidentally occasioned, or irritated thereby.
Wrought in our members - Spread themselves all over the whole man. |
| 6 |
Being dead to that whereby we were held - To our old husband, the law. That we might
serve in newness of spirit - In a new, spiritual manner. And not in the oldness of the
letter - Not in a bare literal, external way, as we did before. |
| 7 |
What shall we say then - This is a kind of a digression, to the beginning of the next
chapter, wherein the apostle, in order to show in the most lively manner the weakness and
inefficacy of the law, changes the person and speaks as of himself, concerning the misery
of one under the law. This St. Paul frequently does, when he is not speaking of his own
person, but only assuming another character, Rom 3:5, 1Cor 10:30, 1Cor 4:6.
The character here assumed is that of a man, first ignorant of the law, then under it and
sincerely, but ineffectually, striving to serve God. To have spoken this of himself, or
any true believer, would have been foreign to the whole scope of his discourse; nay,
utterly contrary thereto, as well as to what is expressly asserted, Rom 8:2.
Is the law sin - Sinful in itself, or a promoter of sin. I had not known lust - That is,
evil desire. I had not known it to be a sin; nay, perhaps I should not have known that any
such desire was in me: it did not appear, till it was stirred up by the prohibition. |
| 8 |
But sin - My inbred corruption. Taking occasion by the commandment - Forbidding, but
not subduing it, was only fretted, and wrought in me so much the more all manner of evil
desire. For while I was without the knowledge of the law, sin was dead - Neither so
apparent, nor so active; nor was I under the least apprehensions of any danger from it. |
| 9 |
And I was once alive without the law - Without the close application of it. I had much
life, wisdom, virtue, strength: so I thought. But when the commandment - That is, the law,
a part put for the whole; but this expression particularly intimates its compulsive force,
which restrains, enjoins, urges, forbids, threatens. Came - In its spiritual meaning, to
my heart, with the power of God. Sin revived, and I died - My inbred sin took fire, and
all my virtue and strength died away; and I then saw myself to be dead in sin, and liable
to death eternal. |
| 10 |
The commandment which was intended for life - Doubtless it was originally intended by
God as a grand means of preserving and increasing spiritual life, and leading to life
everlasting. |
| 11 |
Deceived me - While I expected life by the law, sin came upon me unawares and slew all
my hopes. |
| 12 |
The commandment - That is, every branch of the law. Is holy, and just, and good - It
springs from, and partakes of, the holy nature of God; it is every way just and right in
itself; it is designed wholly for the good of man. |
| 13 |
Was then that which is good made the cause of evil to me; yea, of death, which is the
greatest of evil? Not so. But it was sin, which was made death to me, inasmuch as it
wrought death in me even by that which is good - By the good law. So that sin by the
commandment became exceeding sinful - The consequence of which was, that inbred sin, thus
driving furiously in spite of the commandment, became exceeding sinful; the guilt thereof
being greatly aggravated. |
| 14 |
I am carnal - St. Paul, having compared together the past and present state of
believers, that "in the flesh," Rom 7:5, and that "in the
spirit," Rom 7:6, in answering two objections, (Is then the law sin? Rom
7:7, and, Is the law death? Rom 7:13,) interweaves the whole process
of a man reasoning, groaning, striving, and escaping from the legal to the evangelical
state. This he does from Rom 7:7, to the end of this chapter. Sold under sin
- Totally enslaved; slaves bought with money were absolutely at their master's disposal. |
| 16 |
It is good - This single word implies all the three that were used before, Rom
7:12, "holy, just, and good." |
| 17 |
It is no more I that can properly be said to do it, but rather sin that dwelleth in me
- That makes, as it were, another person, and tyrannizes over me. |
| 18 |
In my flesh - The flesh here signifies the whole man as he is by nature. |
| 21 |
I find then a law - An inward constraining power, flowing from the dictate of corrupt
nature. |
| 22 |
For I delight in the law of God - This is more than "I consent to," Rom
7:16. The day of liberty draws near. The inward man - Called the mind, Rom
7:23,25. |
| 23 |
But I see another law in my members - Another inward constraining power of evil
inclinations and bodily appetites. Warring against the law of my mind - The dictate of my
mind, which delights in the law of God. And captivating me - In spite of all my resistance
|
| 24 |
Wretched man that I am - The struggle is now come to the height; and the man, finding
there is no help in himself, begins almost unawares to pray, Who shall deliver me? He then
seeks and looks for deliverance, till God in Christ appears to answer his question. The
word which we translate deliver, implies force. And indeed without this there can be no
deliverance. The body of this death - That is, this body of death; this mass of sin,
leading to death eternal, and cleaving as close to me as my body to my soul. We may
observe, the deliverance is not wrought yet. |
| 25 |
I thank God through Jesus Christ our Lord - That is, God will deliver me through
Christ. But the apostle, as his frequent manner is, beautifully interweaves his assertion
with thanksgiving;' the hymn of praise answering in a manner to the voice of sorrow,
"Wretched man that I am!" So then - He here sums up the whole, and concludes
what he began, Rom 7:7. I myself - Or rather that I, the person whom I am
personating, till this deliverance is wrought. Serve the law of God with my mind - My
reason and conscience declare for God. But with my flesh the law of sin - But my corrupt
passions and appetites still rebel. The man is now utterly weary of his bondage, and upon
the brink of liberty. |
Chapter VIII
| 1 |
There is therefore now no condemnation - Either for things present or past. Now he
comes to deliverance and liberty. The apostle here resumes the thread of his discourse,
which was interrupted, Rom 7:7. |
| 2 |
The law of the Spirit - That is, the gospel. Hath freed me from the law of sin and
death - That is, the Mosaic dispensation. |
| 3 |
For what the law - Of Moses. Could not do, in that it was weak through the flesh -
Incapable of conquering our evil nature. If it could, God needed not to have sent his own
Son in the likeness of sinful flesh - We with our sinful flesh were devoted to death. But
God sending his own Son, in the likeness of that flesh, though pure from sin, condemned
that sin which was in our flesh; gave sentence, that sin should be destroyed, and the
believer wholly delivered from it. |
| 4 |
That the righteousness of the law - The holiness it required, described, Rom
8:11. Might be fulfilled in us, who walk not after the flesh, but after the Spirit
- Who are guided in all our thoughts, words, and actions, not by corrupt nature, but by
the Spirit of God. From this place St. Paul describes primarily the state of believers,
and that of unbelievers only to illustrate this. |
| 5 |
They that are after the flesh - Who remain under the guidance of corrupt nature. Mind
the things of the flesh - Have their thoughts and affections fixed on such things as
gratify corrupt nature; namely, on things visible and temporal; on things of the earth, on
pleasure, (of sense or imagination,) praise, or riches. But they who are after the Spirit
- Who are under his guidance. Mind the things of the Spirit - Think of, relish, love
things invisible, eternal; the things which the Spirit hath revealed, which he works in
us, moves us to, and promises to give us. |
| 6 |
For to be carnally minded - That is, to mind the things of the flesh. Is death - The
sure mark of spiritual death, and the way to death everlasting. But to be spiritually
minded - That is, to mind the things of the Spirit. Is life - A sure mark of spiritual
life, and the way to life everlasting. And attended with peace - The peace of God, which
is the foretaste of life everlasting; and peace with God, opposite to the enmity mentioned
in the next verse. |
| 7 |
Enmity against God - His existence, power, and providence. |
| 8 |
They who are in the flesh - Under the government of it. |
| 9 |
In the Spirit - Under his government. If any man have not the Spirit of Christ -
Dwelling and governing in him. He is none of his - He is not a member of Christ; not a
Christian; not in a state of salvation. A plain, express declaration, which admits of no
exception. He that hath ears to hear, let him hear! |
| 10 |
Now if Christ be in you - Where the Spirit of Christ is, there is Christ. The body
indeed is dead - Devoted to death. Because of sin - Heretofore committed. But the Spirit
is life - Already truly alive. Because of righteousness - Now attained. From Rom
8:13, St. Paul, having finished what he had begun, Rom 6:1, describes
purely the state of believers. |
| 12 |
We are not debtors to the flesh - We ought not to follow it. |
| 13 |
The deeds of the flesh - Not only evil actions, but evil desires, tempers, thoughts.
If ye mortify - Kill, destroy these. Ye shall live - The life of faith more abundantly
here, and hereafter the life of glory. |
| 14 |
For as many as are led by the Spirit of God - In all the ways of righteousness. They
are the sons of God - Here St. Paul enters upon the description of those blessings which
he comprises, Ro 8:30, in the word glorified; though, indeed, he does not
describe mere glory, but that which is still mingled with the cross. The sum is, through
sufferings to glory. |
| 15 |
For ye - Who are real Christians. Have not received the spirit of bondage - The Holy
Ghost was not properly a spirit of bondage, even in the time of the Old Testament. Yet
there was something of bondage remaining even in those who then had received the Spirit.
Again - As the Jews did before. We - All and every believer. Cry - The word denotes a
vehement speaking, with desire, confidence, constancy. Abba, Father - The latter word
explains the former. By using both the Syriac and the Greek word, St. Paul seems to point
out the joint cry both of the Jewish and gentile believers. The spirit of bondage here
seems directly to mean, those operations of the Holy Spirit by which the soul, on its
first conviction, feels itself in bondage to sin, to the world, to Satan, and obnoxious to
the wrath of God. This, therefore, and the Spirit of adoption, are one and the same
Spirit, only manifesting itself in various operations, according to the various
circumstances of the persons. |
| 16 |
The same Spirit beareth witness with our spirit - With the spirit of every true
believer, by a testimony distinct from that of his own spirit, or the testimony of a good
conscience. Happy they who enjoy this clear and constant. |
| 17 |
Joint heirs - That we may know it is a great inheritance which God will give us for he
hath given a great one to his Son. If we suffer with him - Willingly and cheerfully, for
righteousness' sake. This is a new proposition, referring to what follows. |
| 18 |
For I reckon - This verse gives the reason why he but now mentioned sufferings and
glory. When that glory "shall be revealed in us," then the sons of God will be
revealed also. |
| 19 |
For the earnest expectation - The word denotes a lively hope of something drawing
near, and a vehement longing after it. Of the creation - Of all visible creatures,
believers excepted, who are spoken of apart; each kind, according as it is capable. All
these have been sufferers through sin; and to all these (the finally impenitent excepted)
shall refreshment redound from the glory of the children of God. Upright heathens are by
no means to be excluded from this earnest expectation: nay, perhaps something of it may at
some times be found even in the vainest of men; who (although in the hurry of life they
mistake vanity for liberty, and partly stifle. partly dissemble, their groans, yet) in
their sober, quiet, sleepless, afflicted hours, pour forth many sighs in the ear of God. |
| 20 |
The creation was made subject to vanity - Abuse, misery, and corruption. By him who
subjected it - Namely, God, Gen 3:17, 5:29. Adam only made it liable to the
sentence which God pronounced; yet not without hope. |
| 21 |
The creation itself shall be delivered - Destruction is not deliverance: therefore
whatsoever is destroyed, or ceases to be, is not delivered at all. Will, then, any part of
the creation be destroyed? Into the glorious liberty - The excellent state wherein they
were created. |
| 22 |
For the whole creation groaneth together - With joint groans, as it were with one
voice. And travaileth - Literally, is in the pains of childbirth, to be delivered of the
burden of the curse. Until now - To this very hour; and so on till the time of
deliverance. |
| 23 |
And even we, who have the first - fruits of the Spirit - That is, the Spirit, who is
the first - fruits of our inheritance. The adoption - Persons who had been privately
adopted among the Romans were often brought forth into the forum, and there publicly owned
as their sons by those who adopted them. So at the general resurrection, when the body
itself is redeemed from death, the sons of God shall be publicly owned by him in the great
assembly of men and angels. The redemption of our body - From corruption to glory and
immortality. |
| 24 |
For we are saved by hope - Our salvation is now only in hope. We do not yet possess
this full salvation. |
| 26 |
Likewise the Spirit - Nay, not only the universe, not only the children of God, but
the Spirit of God also himself, as it were, groaneth, while he helpeth our infirmities, or
weaknesses. Our understandings are weak, particularly in the things of God our desires are
weak; our prayers are weak. We know not - Many times. What we should pray for - Much less
are we able to pray for it as we ought: but the Spirit maketh intercession for us - In our
hearts, even as Christ does in heaven. With groanings - The matter of which is from
ourselves, but the Spirit forms them; and they are frequently inexpressible, even by the
faithful themselves. |
| 27 |
But he who searcheth the hearts - Wherein the Spirit dwells and intercedes. Knoweth -
Though man cannot utter it. What is the mind of the Spirit, for he maketh intercession for
the saints - Who are near to God. According to God - According to his will, as is worthy
of God. and acceptable to him. |
| 28 |
And we know - This in general; though we do not always know particularly what to pray
for. That all things - Ease or pain, poverty or riches, and the ten thousand changes of
life. Work together for good - Strongly and sweetly for spiritual and eternal good. To
them that are called according to his purpose - His gracious design of saving a lost world
by the death of his Son. This is a new proposition. St. Paul, being about to recapitulate
the whole blessing contained in justification, (termed "glorification," Rom
8:30,) first goes back to the purpose or decree of God, which is frequently
mentioned in holy writ. To explain this (nearly in the words of an eminent writer) a
little more at large: - When a man has a work of time and importance before him, he
pauses, consults, and contrives; and when he has laid a plan, resolves or decrees to
proceed accordingly. Having observed this in ourselves, we are ready to apply it to God
also; and he, in condescension to us has applied it to himself.
The works of providence and redemption are vast and stupendous, and therefore we are
apt to conceive of God as deliberating and consulting on them, and then decreeing to act
according to "the counsel of his own will;" as if, long before the world was
made, he had been concerting measures both as to the making and governing of it, and had
then writ down his decrees, which altered not, any more than the laws of the Medes and
Persians. Whereas, to take this consulting and decreeing in a literal sense, would be the
same absurdity as to ascribe a real human body and human passions to the ever - blessed
God.
This is only a popular representation of his infallible knowledge and unchangeable
wisdom; that is, he does all things as wisely as a man can possibly do, after the deepest
consultation, and as steadily pursues the most proper method as one can do who has laid a
scheme beforehand. But then, though the effects be such as would argue consultation and
consequent decrees in man, yet what need of a moment's consultation in Him who sees all
things at one view?
Nor had God any more occasion to pause and deliberate, and lay down rules for his own
conduct from all eternity, than he has now. What was there any fear of his mistaking
afterwards, if he had not beforehand prepared decrees, to direct him what he was to do?
Will any man say, he was wiser before the creation than since? or had he then more
leisure, that he should take that opportunity to settle his affairs, and make rules (or
himself, from which he was never to vary?
He has doubtless the same wisdom and all other perfections at this day which he had
from eternity; and is now as capable of making decrees, or rather has no more occasion for
them now than formerly: his understanding being always equally clear and bright, his
wisdom equally infallible. |
| 29 |
Whom he foreknew, he also predestinated conformable to the image of his Son - Here the
apostle declares who those are whom he foreknew and predestinated to glory; namely, those
who are conformable to the image of his Son. This is the mark of those who are foreknown
and will be glorified, 2Tim 2:19. Php 3:10,21. |
| 30 |
Them he - In due time. Called - By his gospel and his Spirit. And whom he called -
When obedient to the heavenly calling, Acts 26:19. He also justified -
Forgave and accepted. And whom he justified - Provided they "continued in his
goodness," Rom 11:22, he in the end glorified - St. Paul does not
affirm, either here or in any other part of his writings. that precisely the same number
of men are called, justified, and glorified. He does not deny that a believer may fall
away and be cut off between his special calling and his glorification, Rom 11:22.
Neither does he deny that many are called who never are justified. He only affirms that
this is the method whereby God leads us step by step toward heaven. He glorified - He
speaks as one looking back from the goal, upon the race of faith. Indeed grace, as it is
glory begun, is both an earnest and a foretaste of eternal glory. |
| 31 |
What shall we say then to these things - Related in the third, fifth, and eighth
chapters? As if he had said, We cannot go, think, or wish anything farther. If God be for
us - Here follow four periods, one general and three particular. Each begins with glorying
in the grace of God, which is followed by a question suitable to it, challenging all
opponents to all which, "I am persuaded," &c., is a general answer. The
general period is, If God be for us, who can be against us? The first particular period,
relating to the past time, is, He that spared not his own Son, how shall he not freely
give us all things? The second, relating to the present, is, It is God that justifieth.
Who is he that condemneth? The third, relating to the future, is, It is Christ that died -
Who shall separate us from the love of Christ? |
| 32 |
He that - This period contains four sentences: He spared not his own Son; therefore he
will freely give us all things. He delivered him up for us all; therefore, none can lay
anything to our charge. Freely - For all that follows justification is a free gift also.
All things - Needful or profitable for us. |
| 33 |
God's elect - The above - cited author observes, that long before the coming of Christ
the heathen world revolted from the true God, and were therefore reprobated, or rejected. But
the nation of the Jews were chosen to be the people of God, and were therefore styled,
"the children" or "sons of God," Deut 14:1;
"holy people," Deut 7:6; 14:2;
"a chosen seed," Deut 4:37;
"the elect," Isaiah 41:8,9; 43:10;
"the called of God," Isaiah 48:12.
And these titles were given to all the nation of Israel, including both good and bad.
Now the gospel having the most strict connexion with the Books of the Old Testament,
where these phrases frequently occur; and our Lord and his apostles being native Jews, and
beginning to preach in the land of Israel, the language in which they preached would of
course abound with the phrases of the Jewish nation. And hence it is easy to see why such
of them as would not receive him were styled reprobated. For they no longer continued to
be the people of God; whereas this and those other honourable titles were continued to all
such Jews as embraced Christianity. And the same appellations which once belonged to the
Jewish nation were now given to the gentile Christians also together with which they were
invested with all the privileges of "the chosen people of God;" and nothing
could cut them off from these but their own wilful apostasy.
It does not appear that even good men were ever termed God's elect till above two
thousand years from the creation. God's electing or choosing the nation of Israel, and
separating them from the other nations, who were sunk in idolatry and all wickedness, gave
the first occasion to this sort of language. And as the separating the Christians from the
Jews was a like event, no wonder it was expressed in like words and phrases only with this
difference, the term elect was of old applied to all the members of the visible church;
whereas in the New Testament it is applied only to the members of the invisible. |
| 34 |
Yea rather, that is risen - Our faith should not stop at his death, but be exercised
farther on his resurrection, kingdom, second coming. Who maketh intercession for us -
Presenting there his obedience, his sufferings, his prayers, and our prayers sanctified
through him. |
| 35 |
Who shall separate us from the love of Christ - Toward us? Shall affliction or
distress - He proceeds in order, from less troubles to greater: can any of these separate
us from his protection in it ; and, if he sees good, deliverance from it? |
| 36 |
All the day - That is, every day, continually. We are accounted - By our enemies; by
ourselves. Psa 44:22. |
| 37 |
We more than conquer - We are not only no losers, but abundant gainers, by all these
trials. This period seems to describe the full assurance of hope. |
| 38 |
I am persuaded - This is inferred from the thirty - fourth verse, in an admirable
order: - Neither death" shall hurt us; For "Christ is dead:" "Nor
life;" 'is risen" Nor angels, nor principalities, nor powers; nor things pre -
sent, nor things to come;" "is at the right hand of God:" "Nor height,
nor depth, nor any other creature;" "maketh intercession for us."
Neither death - Terrible as it is to natural men; a violent death in particular, Rom
8:36. Nor life - With all the affliction and distress it can bring, Rom 8:35;
or a long, easy life; or all living men. Nor angels - Whether good (if it were possible
they should attempt it) or bad, with all their wisdom and strength. Nor principalities,
nor powers - Not even those of the highest rank, or the most eminent power. Nor things
present - Which may befal us during our pilgrimage; or the whole world, till it passeth
away. Nor things to come - Which may occur either when our time on earth is past, or when
time itself is at an end, as the final judgment, the general conflagration, the
everlasting fire. Nor height, nor depth - The former sentence respected the differences of
times; this, the differences of places. How many great and various things are contained in
these words, we do not, need not, cannot know yet. The height - In St. Paul's sublime
style, is put for heaven. The depth - For the great abyss: that is, neither the heights, I
will not say of walls, mountains, seas, but, of heaven itself, can move us; nor the abyss
itself, the very thought of which might astonish the boldest creature. Nor any creature -
Nothing beneath the Almighty; visible enemies he does not even deign to name. Shall be
able - Either by force, Rom 8:35; or by any legal claim, Rom 8:33,
&c. To separate us from the love of God in Christ - Which will surely save, protect,
deliver us who believe in, and through, and from, them all. |
Chapter IX
In this chapter St. Paul, after strongly declaring his love and esteem for them,
sets himself to answer the grand objection of his countrymen; namely, that the rejection
of the Jews and reception of the gentiles was contrary to the word of God. That he had not
here the least thought of personal election or reprobation is manifest,
- Because it lay quite wide of his design, which was this, to show that God's rejecting
the Jews and receiving the gentiles was consistent with his word
- Because such a doctrine would not only have had no tendency to convince, but would have
evidently tended to harden, the Jews;
- Because when he sums up his argument in the close of the chapter, he has not one word,
or the least intimation, about it.
| 1 |
In Christ - This seems to imply an appeal to him. In the Holy Ghost - Through his
grace. |
| 2 |
I have great sorrow - A high degree of spiritual sorrow and of spiritual Joy may
consist together, Rom 8:39. By declaring his sorrow for the unbelieving Jews,
who excluded themselves from all the blessings he had enumerated, he shows that what he
was now about to speak, he did not speak from any prejudice to them. |
| 3 |
I could wish - Human words cannot fully describe the motions of souls that are full of
God. As if he had said, I could wish to suffer in their stead; yea, to be an anathema from
Christ in their place. In how high a sense he wished this, who can tell, unless himself
had been asked and had resolved the question? Certainly he did not then consider himself
at all, but only others and the glory of God. The thing could not be; yet the wish was
pious and solid; though with a tacit condition, if it were right and possible. |
| 4 |
Whose is the adoption, &c. - He enumerates six prerogatives, of which the first
pair respect God the Father, the second Christ, the third the Holy Ghost. The adoption and
the glory - That is, Israel is the first - born child of God, and the God of glory is
their God, Deut 4:7; Psalm 106:20. These are relative to each other. At once
God is the Father of Israel, and Israel are the people of God. He speaks not here of the
ark, or any corporeal thing. God himself is "the glory of his people Israel."
And the covenants, and the giving of the law - The covenant was given long before the law.
It is termed covenants, in the plural, because it was so often and so variously repeated,
and because there were two dispositions of it, Gal 4:24, frequently called
two covenants; the one promising, the other exhibiting the promise. And the worship, and
the promises - The true way of worshipping God; and all the promises made to the fathers. |
| 5 |
To the preceding, St. Paul now adds two more prerogatives. Theirs are the fathers -
The patriarchs and holy men of old, yea, the Messiah himself. Who is over all, God blessed
for ever - The original words imply the self - existent, independent Being, who was, is,
and is to come. Over all - The supreme; as being God, and consequently blessed for ever.
No words can more dearly express his divine, supreme majesty, and his gracious sovereignty
both over Jews and, gentiles. |
| 6 |
Not as if - The Jews imagined that the word of God must fail if all their nation were
not saved. This St. Paul now refutes, and proves that the word itself had foretold their
falling away. The word of God - The promises of God to Israel. Had fallen to the ground -
This could not be. Even now, says the apostle, some enjoy the promises; and hereafter
"all Israel shall be saved." This is the sum of the ninth, tenth, and eleventh
chapters. For - Here he enters upon the proof of it. All are not Israel, who are of Israel
- The Jews vehemently maintained the contrary; namely, that all who were born Israelites,
and they only, were the people of God. The former part of this assertion is refuted here,
the latter, Rom 9:24, &c. The sum is, God accepts all believers, and them
only; and this is no way contrary to his word. Nay, he hath declared in his word, both by
types and by express testimonies, that believers are accepted as the "children of the
promise," while unbelievers are rejected, though they are "children after the
flesh." All are not Israel - Not in the favour of God. Who are lineally descended of
Israel. |
| 7 |
Neither because they are lineally the seed of Abraham, will it follow that they are
all children of God - This did not hold even in Abraham's own family; and much less in his
remote descendants. But God then said, In Isaac shall thy seed be called - That is, Isaac,
not Ishmael, shall be called thy seed; that seed to which the promise is made. |
| 8 |
That is, Not the children, &c. - As if he had said, This is a clear type of things
to come; showing us, that in all succeeding generations, not the children of the flesh,
the lineal descendants of Abraham, but the children of the promise, they to whom the
promise is made, that is, believers, are the children of God. Gen 21:12 |
| 9 |
For this is the word of the promise - By the power of which Isaac was conceived, and
not by the power of nature. Not, Whosoever is born of thee shall be blessed, but, At this
time - Which I now appoint. I will come, and Sarah shall have a son - And he shall inherit
the blessing. Gen 18:10. |
| 10 |
And that God's blessing does not belong to all the descendants of Abraham, appears not
only by this instance, but by that of Esau and Jacob, who was chosen to inherit the
blessing, before either of them had done good or evil. The apostle mentions this to show,
that neither were their ancestors accepted through any merit of their own. That the
purpose of God according to election might stand - Whose purpose was, to elect or choose
the promised seed. Not of works - Not for any preceding merit in him he chose. But of him
that called - Of his own good pleasure who called to that privilege whom he saw good. |
| 12 |
The elder - Esau. Shall serve the younger - Not in person, for he never did; but in
his posterity. Accordingly the Edomites were often brought into subjection by the
Israelites. Gen 25:23. |
| 13 |
As it is written - With which word in Genesis, spoken so long before, that of Malachi
agrees. I have loved Jacob - With a peculiar love; that is, the Israelites, the posterity
of Jacob. And I have, comparatively, hated Esau - That is, the Edomites, the posterity of
Esau. But observe,
- This does not relate to the person of Jacob or Esau
- Nor does it relate to the eternal state either of them or their posterity.
Thus far the apostle has been proving his proposition, namely, that the exclusion of a
great part of the seed of Abraham, yea, and of Isaac, from the special promises of God,
was so far from being impossible, that, according to the scriptures themselves, it had
actually happened. He now introduces and refutes an objection. Mal 1:2,3. |
| 14 |
Is there injustice with God - Is it unjust in God to give Jacob the blessing rather
than Esau? or to accept believers, and them only. God forbid - In no wise. This is well
consistent with justice; for he has a right to fix the terms on which he will show mercy,
according to his declaration to Moses, petitioning for all the people, after they had
committed idolatry with the golden calf. I will have mercy on whom I will have mercy -
According t | |
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