THE LIBRARY OF THE 
 
 UNIVERSITY OF 
 
 NORTH CAROLINA 
 
 PRESENTED BY 
 
 Dr. C. Sylvester Green 
 
 THE LIBRARY OF THE 
 
 UNIVERSITY OF 
 
 NORTH CAROLINA 
 
 ENDOWED BY THE 
 
 DIALECTIC AND P/HILANTHROPIC 
 
 SOCIETIES 
 
 BS2665 
 
 .C3 
 
DEO 4 19? & 
 
 UNIVERSITY OF N.C. AT CHAPEL HILL 
 
 0001901097 
 
 y/2t\ i 
 
 /!/• * 
 
 ^N 
 
 This book is due at the LOUIS R. WILSON LIBRARY on the 
 last date stamped under "Date Due." If not on hold it may be 
 renewed by bringing it to the library. 
 
% Digitized by the Internet Archive 
 in 2013 
 
 http://archive.org/details/commentariesonepOO 
 
THE 
 
 SEVENTH ANNUAL REPORT 
 
 Ci)e Caltottt ^octetp. 
 
 INSTITUTED IN MAY MDCCCXLIII 
 
 FOR THE PUBLICATION OF THE TRANSLATIONS OF THE WORKS OF 
 JOHN CALVIN. 
 
 
 I 
 
 I >M 
 
 "The Venerable Calvin."—" I hold the memory of Calvin in high veneration ; his works 
 have a place in my library ; and in the study of the Holy Scriptures he is one of the Commenta- 
 tors I most frequently consult."— Bishop Horsley. 
 
 " Calvin's Commentaries remain, after three centuries, unparalleled for force of mind, justness 
 of exposition, and practical views of Christianity."— Bishop ok Calcutta, (Wilson.) 
 
 " A minister without this, is without one of the best Commentaries on the Scriptures, and a 
 valuable body of Divinity."— Bickeksteth, Christian Student. 
 
 FOR THE YEAR BISCCCXLIZ. 
 
 . 
 
 EDINBURGH: 
 
 PRINTED BY T. CONSTABLE, PRINTER TO HER MAJESTY. 
 
 MDCCCL. 
 
patrons. 
 
 HIS GRACE THE DUKE OF MANCHESTER. 
 
 HIS GRACE THE DUKE OF ARGYLL. 
 
 HER GRACE THE DUCHESS OF GORDON. 
 
 RIGHT REV. THE LORD BISHOP OF CASHEL AND WATERFORD. 
 
 RIGHT REV. THE LORD BISHOP OF CALCUTTA. 
 
 RIGHT REV. THE BISHOP OF GEORGIA, U.S. 
 
 THE MOST NOBLE THE MARQUESS CHOLMONDELEY. 
 
 THE MOST NOBLE THE MARQUESS OF BREADALBANE. 
 
 THE RIGHT HON. LORD VISCOUNT HILL. 
 
 THE RIGHT HON. LORD ASHLEY, M.P. 
 
 THE RIGHT HON. LORD CALTHORPE. 
 
 THE RIGHT HON. LORD BELHAVEN AND STENTON. 
 
 THE RIGHT HON. LORD LINDSAY. 
 
 THE RIGHT HON. LORD RAYLEIGH. 
 
THE 
 
 SEVENTH ANNUAL REPORT 
 
 FOR THE YEAR 1849. 
 
 THE NEW TRANSLATIONS OF CALVIN'S WORKS. 
 
 Referring to the more extended Report for the previous 
 year, (which is bound up with the First Volume of the Commen- 
 tary on Ezekiel,) where the Subscribers will find all the requisite 
 details as to the extensive arrangements then completed for carry- 
 ing on the Series of New Translations of Calvin's Works, 
 now in progress, the SECRETARr has the satisfaction of present- 
 ing the following Report to the Members. 
 
 The Works which have been distributed among all the Members 
 whose Subscriptions have hitherto reached the Office in Edin- 
 burgh, for the Year 1849, are the following: — 
 
 1. Commentary on the Twelve Minor Prophets. Vol. V. 
 
 (The last.) 
 With a New Translation of the Prophets Zechabiah and Malachi, 
 and three copious Indices : 1st, Of Hebrew Woi'ds explained; 
 2d, Of Passages of Scripture referred to, quoted or explained; 
 and, 3d, General Index of Matters, &c. 
 
 2. Commentary on the Epistles to the Corinthians. Vol. II. 
 
 (The last.) 
 With three Tables : 1st, Of Passages of Scripture; 2d, Of Greek 
 Words explained ; 3d, Of Hebrew Words explained ; and, 4th, 
 General Index. 
 
 3. Commentary on the Romans ; an entirely New Translation, 
 
 in one large volume. See last Report.* 
 
 With copious Annotations, Tables, Index, &c. 
 
 * In reply to inquiries as to the Acts of the Apostles, it is not at present intended to prepare 
 any New Translation of that Commentary. 
 
 | 
 
 773935 
 
4 NEW TRANSLATIONS OF CALVIN'S WORKS 
 
 4. Tracts by John Calvin. Vol. II. Consisting of — 
 
 1. Catechism of The Church of Geneva. 
 
 2. Brief Formula of Confession of Faith. 
 
 3. Confession of Faith, in name of The French Churches. 
 
 4. On The Lord's Supper. 
 
 5. Mutual Consent on the Sacraments of Baptism and the Lord's 
 
 Supper, between the Ministers of the Church of Zurich, and 
 the Church of Geneva. 
 
 6. Second Defence of The Sacraments against the calumnies of 
 
 Westphal. 
 
 7. Last Admonition to Westphal. 
 
 8. On the true partaking of the Body and Blood of Christ in The 
 
 Sacrament of The Lord's Supper. 
 
 9. On the best method of Concord, on this subject. 
 
 These important and valuable Volumes form the Thirteenth and 
 Fourteenth Issues. 
 
 The Works which are now far advanced in preparation for the 
 Year 1850, (two Volumes of which, it is expected, will be ready 
 for the press about the close of the ensuing Spring,) in return for 
 the Annual Subscription payable on the 1st day of January 1850, 
 are* as follows : — 
 
 1. Commentary on the Prophecies of Isaiah. Vol. I. 
 
 2. Commentary on the Prophecies of Ezekiel. Vol. II. 
 
 {The last.) 
 With New Translations of the Prophet Ezekiel, Synopsis and Dis- 
 sertations, &c, and copious Tables and Indices. 
 
 3. Commentary on the Prophecies of Jeremiah. Vol. I. 
 
 4. Commentary on the Book of Genesis. Vol. II. {The last.) 
 
 But in the event of either of these Volumes being retarded at 
 press, from any unforeseen cause, arrangements have been made for 
 another Volume being substituted, to prevent delay in the regularity 
 of the issues. 
 
 The various Works which were specified in the last Report, as 
 being in preparation, are still in active progress in Manuscript ; 
 and the translators are exercising the utmost care and vigilance in 
 revising their respective Manuscripts, and in collecting useful and 
 interesting materials for the illustration and elucidation of the 
 text and Commentaries of Calvin. 
 
 It is earnestly requested of all the Subscribers and others who 
 
FOR THE YEAR 1849- 5 
 
 wish well to this great and important undertaking, not only to 
 use their utmost exertions in procuring as many New Subscribers 
 to the Scheme as they conveniently can, hut to transmit their own 
 Annual Contributions by Bank or Post-Office Orders, made pay- 
 able to the Secretary, at the Office, in Edinburgh, in January, or 
 as soon thereafter as possible. If generally observed, this would great- 
 ly facilitate the completion of all the necessary arrangements for 
 sending the respective works to press as early in each successive 
 year as circumstances rendered it prudent or practicable. 
 
 The increasing interest which is attached by the Subscribers and 
 the Christian world to the periodical appearance of these import- 
 ant and invaluable publications, cannot fail to have added largely 
 to the zeal and energy of the various Translators and Editors, 
 whose learned and laborious services we have been so fortunate as 
 to secure. The Secretary feels that it is justly due to them and to 
 the Members, thus publicly to express the approbation of all the 
 Subscribers who have corresponded with him, and the unanimous 
 opinion entertained by the Evangelical Churches, and periodical 
 press throughout the Empire, in regard to the able and skilful 
 manner in which they have fulfilled the tasks assigned to them, and 
 the indefatigable exertions which they have made to present to the 
 Church of Christ the Works of Calvin, in the most faithful, 
 able, and impartial manner. 
 
 The Secretary would again most earnestly appeal to each 
 Subscriber for increased support and assistance in extending the 
 number of Contributors. The serious inconvenience under which he 
 has suffered during the four past years, from the heavy advances 
 and the accumulated arrears of Subscriptions, would be speedily 
 removed, without occasioning much trouble or inconvenience to 
 any of the Subscribers, if all the Members were systematically 
 to exercise their influence within their respective circles, and 
 kindly attend to the following particulars : — 
 
 1st, To send the Annual Subscriptions and all Arrears 
 direct to the Office, on 1st January, or as early in each 
 year as possible, — and, 
 
 2d, That each Subscriber should do his utmost to get even one 
 or more New Members to join the Scheme. 
 
6 NEW TRANSLATIONS OF CALVIN S WORKS. 
 
 It may further be noticed that, for the accommodation of parties 
 who are now desirous of subscribing and securing all the "Works, 
 but to whom it might not be suitable to advance the whole of the 
 past seven years' Subscriptions in one payment — 
 
 1. New Subscribers are still entitled to enter on the original 
 
 terms, viz., £1 for each year's Works. 
 
 2. Selection may be made of any one or more years' Books at 
 
 a time, and in such order as shall be most convenient. 
 
 3. The remaining portions of the Series may be paid up at 
 
 suitable intervals. 
 
 4. Parish, Congregational or Vestry Libraries, Reading Clubs, 
 
 Theological and Public Institutions, Societies and 
 Libraries, are invited to join this Scheme. 
 
 5. The attention of parties who are desirous of presenting sets 
 
 of Calvin's Works to Ministers, Missionaries, Students 
 of Divinity, or to private friends, &c, is also directed 
 to the above plan. 
 
 To prevent mistakes, and to facilitate the prompt and accurate 
 Delivery of the Books, it is requested that timely notice be 
 given to the Secretary of all Changes of Residence and Address, 
 or any alteration in the present mode of Conveyance of the Parcels. 
 "Want of attention to this has often occasioned delay and expense, 
 as well as much unnecessary trouble to the Subscribers themselves, 
 their Agents, and all concerned. 
 
 Receipts will be ready at the Office, in Edinburgh, previous 
 to the close of each year, to be forwarded, in course of post, to 
 Subscribers, or their correspondents or Agents, sending the remit- 
 tances, which are requested to be made by Bank or Post-Office 
 Orders, payable to the Secretary. 
 
 ROBERT PITCAIRN, 
 
 Acting and Editorial Secretary. 
 
 Office of the Calvin New Translations, 
 9, Northumberland Street, Edinburgh. 
 1st January 1850. 
 
MM (Ktrgfelj (Crralata nf Cakritf Wnxfa. 
 
 CALL FOR SUBSCRIPTION AND ARREARS. 
 
 1850. 
 
 Office, 9, Northumberland Street, 
 Edinburgh, 3lst December 1849. 
 
 THE Annual Payment of (£1) becomes due in advance, on the first 
 day of January, for the year 1850, Post-Office or Bank Orders 
 for Subscriptions and Arrears are requested to be made payable here, 
 as formerly, to the Secretary, Robert Pttcairn, F.S.A. Sc. 
 
 To admit of early arrangements being completed for the printing and 
 circulation of the Works as speedily as is consistent with careful and 
 accurate editorship, it is earnestly requested that all Subscriptions and 
 Arrears may be promptly transmitted at the beginning of the ensuing 
 year, and sent direct to this Office. 
 
 Want of attention to punctual and early remittances has hitherto 
 grdatly retarded the Issues of the Books. 
 
 Managers of Public, Parochial, and Congregational or Vestry Libraries, 
 and Reading Clubs, are respectfully invited to consider the advantage of 
 subscribing to these Translations. Parties wishing to make presents to 
 Parish Libraries, Ministers, Students of Divinity, or private friends, 
 would find these Works to be a very tiseful and acceptable gift. 
 
 Annual Subscriptions, One Pound, PAYABLE IN" ADVANCE. 
 
 For the 1st Year, payable 1st January 1843. 
 
 2d „ „ „ 1844, 
 
 3d „ „ „ 1845. 
 
 4th „ „ „ 1846. 
 
 5th „ „ „ 1847. 
 
 „ 6th „ „ „ 1848. 
 
 7th „ „ „ 1849. 
 
 „ 8th „ „ „ 1850. 
 
 And yearly thereafter on the 1st day of January. 
 
 f^t" NEW SUBSCRIBERS may still be admitted, on the original 
 terms, and obtain all the Works, on transmitting the Contributions ; or 
 parties may take one or more years' Books at a time, and pay up the re- 
 mainder of the Subscriptions at convenient intervals. 
 
 Members, and all who are friendly to The Calvin Translations' 
 Scheme, are particularly requested to co-operate in increasing the number 
 of Subscribers. 
 
^lemorantmm of tyt Jtestws of <£alo(n's fflSorfta. 
 
 BOOKS ISSUED FOR THE FIRST YEAR, (1843.) 
 COMMENTARY ON THE ROMANS, (completed.) \ ~ , T 
 
 TRACTS ON THE REFORMATION. Vol.1. I 
 
 TRACTS ON THE REFORMATION. Vol. 1. 
 MENTARY ON THE Ai 
 Vols. I. & II. (completed.) 
 
 COMMENTARY ON THE ACTS OF THE APOSTLES. \ Second Issue 
 
 BOOKS FOR THE SECOND VEAR, (1844.) 
 
 INSTITUTES OF THE CHRISTIAN RELIGION. Vol. 1. \ yA . d , 
 
 THE HARMONY OF THE EVANGELISTS. Vol. I. i 
 
 THE INSTITUTES OF THE CHRISTIAN RELIGION. Vol. II. y ' 
 
 COMMENTARY ON THE BOOK OF PSALMS. Vol I. / Fourih Issue - 
 
 BOOKS FOR THE THIRD VEAR, (1845.) 
 HARMONY OF THE EVANGELISTS. Vols. II. & III. (completed.) — Fifth Issue. 
 INSTITUTES OF THE CHRISTIAN RELIGION. Vol. III. (completed.) -i . 
 COMMENTARY ON THE BOOK OF PSALMS. Vol. II. / Slxth Issue - 
 
 BOOKS FOR THE FOURTH VEAR, (1846.) 
 COMMENTARY ON THE TWELVE MINOR PROPHETS. > 
 
 Vols. I & II. / Seventh Issue. 
 
 COMMENTARY ON THE GOSPEL BY ST. JOHN. Vol.1. \ . 
 
 COMMENTARY ON THE BOOK OF PSALMS. Vol. III. $ htyhlh Issik. 
 
 BOOKS FOR THE FIFTH VEAR, (1847.) 
 COMMENTARY ON THE TWELVE MINOR PROPHETS. Vol. III. •» 
 COMMENTARY ON THE BOOK OF GENESIS. Vol. 1. / Nmth Iss> "'- 
 
 COMMENTARY ON THE BOOK OF PSALMS. Vol. IV. -» 
 
 COMMENTARY ON JOHN'S GOSPEL. Vol. II. (completed. ) i enth lsme ' 
 
 BOOKS FOR THE SIXTH VEAR, (1848.) 
 
 COMMENTARY ON THE TWELVE MINOR PROPHETS. Vol. IV. » 
 
 COMMENTARY ON THE EPISTLES TO THE CORINTHIANS. Vol. I. ( Eleve>m Iss " c - 
 
 COMMENTARY ON THE BOOK OF PSALMS. Vol. V. (completed.) \ Twdrth Igslle 
 COMMENTARY ON THE PROPHECIES OF EZEKIEL. Vol.1. i ' . 
 
 BOOKS FOR THE SEVENTH VEAR, (1849.) 
 
 COMMENTARY ON THE TWELVE MINOR PROPHETS. \ 
 
 Vol. V. {completed.) L 
 
 COMMENTARY ON THE EPISTLES TO THE CORINTHIANS. j llnrKmm lss " c - 
 Vol. II. (completed.) 
 
 COMMENTARY ON THE ROMANS (New Translation.) In one Vol. ) Fourteenth fsm' 
 
 TRACTS BY CALVIN. Vol.11. f 
 
 BOOKS FOR THE EIGHTH VEAR, (1850.) 
 
 COMMENTARY ON THE PROPHECIES OF ISAIAH. Vol. I. ") 
 
 COMMENTARY ON THE PROPHECIES OF EZEKIEL. Vol. II. f Fifteenth, Issue. . 
 
 (the last.) * 
 
 COMMENTARY ON THE PROPHECIES OF JEREMIAH. Vol. I. 1 sixteenth Issne 
 COMMENTARY ON THE BOOK OF GENESIS. Vol. II. (the last.) > ' 
 
 The Works intended to be circulated for the years 1350, 1851, 1852, 
 and 1353, are already inactive preparation for Press. 
 
COMMENTARIES 
 
 THE EPISTLE OF PAUL THE APOSTLE 
 
 TO 
 
 THE ROMANS. 
 
THE CALVIN TRANSLATION SOCIETY, 
 
 INSTITUTED IN MAT M.DCCC.XMII. 
 
 FOR THE PUBLICATION OF TRANSLATIONS OF THE WORKS OF 
 JOHN CALVIN. 
 
 girting anb ©tutorial Smrtstjj, Iftofcert fitcairn, jF.S.a.&r. 
 ©ffire, 9, iSorttjumberlantJ Street, ©DintmrgJ). 
 
COMMENTARIES 
 
 EPISTLE OF PAUL THE APOSTLE 
 
 THE ROMANS. 
 
 BY JOHN CALVIN. 
 
 TRANSLATED AND EDITED 
 
 Y THE REV. JOHN OWEN, 
 
 VICAR OP THRUSSINGTON, LEICESTERSHIRE. 
 
 EDINBURGH: 
 PRINTED FOR THE CALVIN TRANSLATION SOCIETY. 
 
 M.DCCC.XLIX. 
 
" IT IS INDEED STRANGE THAT THEY MAKE SO MUCH STIR ABOUT PREDESTINA- 
 TION : LET THEM ONLY CONSULT THEIR OWN LUTHER ON THE ' BONDAGE OP THE 
 WILL.' WHAT DO BUCER, CALVIN, AND MARTYR TEACH WHICEI LUTHER HAS NOT 
 TAUGHT IN THAT LITTLE BOOK?" — Archbishop GHndal. 
 
 [<$nt?rf& at Stationer»' f&jall.] 
 
 " WHICH OP YOU ALL AT THIS DAY IS ABLE TO ANSWER CALVIN'S INSTITUTIONS ? 
 
 IN THE MATTER OP PREDESTINATION, HE IS IN NONE OTHER OPINION THAN 
 
 ALL THE DOCTORS OP THE CHURCH BE." Archdeacon PhUpot. 
 
 EDINBURGH: PRINTED BY T. CONSTABLE, PRINTER TO HER MAJESTY. 
 
TRANSLATOR'S PREFACE. 
 
 On no portion of the New Testament have so many Com- 
 mentaries been written as on the Epistle to the Romans. 
 We have indeed no separate Comment extant by any of the 
 Fathers on this Epistle ; though it has been explained, to- 
 gether with other parts of Scripture, by Origen in the third 
 century ; by Jerome, Chrysostom, and in part by Augustine, 
 in the fourth ; by Theodoret in the fifth ; by (Ecumenius in 
 the tenth ; and by Theophylact in the eleventh century. 
 But since the Reformation, many separate Expositions have 
 been published, beside a learned Introduction by Luther, 
 and Notes or Scholia by Zuingle and Melancthon. 
 
 The first complete Commentary, as it appears, was written 
 by Bullinger ; the second by Bucer, a Professor of Theology 
 at Cambridge for a short time in the reign of Edward the 
 Sixth ; and the next in order of time was this Work by 
 Calvin, composed at Strasburg in the year 1539. The 
 fourth was by Peter Martyr ; and this was translated into 
 English in the year 1568. Another was afterwards publish- 
 ed by Rodolph Oualter, Minister at Zurich. 
 
 Early in the next century the learned Pareus 1 delivered 
 lectures on this Epistle, as Professor of Theology in the Uni- 
 versity of Heidelberg — a work of great learning and of great 
 merits, though written in a style too scholastic to suit the 
 taste of the present day. His special object was to rebut 
 the arguments and expose the sophistries of Popish writers, 
 
 1 His original name was Wangler, but he Grecised it, as Erasmus had 
 done, and as others did in that age. 
 
VI TRANSLATOR S PREFACE. 
 
 particularly those of Bellarmine, the acutest, the subtlest, 
 and the most learned of all the Jesuits of his own age, and 
 perhaps of any in after ages. There is hardly a subject in 
 any measure connected with the contents of this Epistle 
 which Parens does not discuss : at the end of every chapter 
 a number of questions are stated and answered, especially 
 such as refer to the disputes between Papists and Protest- 
 ants. He also controverts the perversions of Socinianism. 
 
 The next work that requires particular notice is that ofTur- 
 rettin, a Professor of Theology in the University of Geneva. 
 It was published about the commencement of the last cen- 
 tury ; the author died in the year 1737. The doctrine of 
 Calvin had somewhat degenerated in his time, though his 
 work on the whole takes the side of orthodoxy. It yet 
 shows a leaning to those views, which commonly issue in 
 sentiments' subversive of the essentials of true Christianity. 
 
 The first Commentary published in this country, composed 
 in English, was by Elnathan Parr, B.D., Rector of Palgrave 
 in Suffolk. He was, as it appears, the personal friend of Sir 
 Nathaniel Bacon, an elder brother of Lord Bacon. He de- 
 dicated his work to Sir Nathaniel, and speaks of him as 
 having been a hearer of what he published when delivered 
 from the pulpit. 1 His style is that of his age, and appears 
 quaint now ; but his thoughts are often very striking and 
 truly excellent, and his sentiments are wholly in accordance 
 with those of the Reformers. 
 
 Since that time Until this century, no work of any note 
 has appeared separately on this Epistle. But within the 
 last thirty years several Commentaries have been published. 
 Besides those of Flatt and Tholuck in Germany, three at 
 least have appeared in this country, and three in America. 
 The authors in America are Moses Stuart, M.A., Professor of 
 Sacred Literature at Andover, in Massachusetts, the Rev. 
 Albert Barnes, and Charles Hodge, Professor of Biblical 
 Literature at Princeton. Those in this country are the Rev. 
 J. Fry, Rector of Desford, Leicestershire, Robert Haldane, 
 
 1 This work must have been published before the year 1615, for his 
 patron died in that year. The copy seen by the writer is the third edition, 
 and was published in 1633. 
 
TRANSLATOR S PREFACE. Vll 
 
 Esq., and Dr. Chalmers. The doctrine held by Calvin is 
 essentially maintained in all these works, and in most of 
 them in its fullest extent. 
 
 Of our American brethren, the most learned and the most 
 versed in criticisms is Professor Stuart ; the fullest and the 
 minutest expositor is the Rev. A. Barnes ; and the acutest 
 and the most concise commentator is Professor Hodge. The 
 two first seem, in some instances, like Turrettin, to deviate 
 somewhat from what may be considered strict orthodoxy, at 
 least in their mode of explaining some subjects : the last is 
 liable to no charge of this kind. 
 
 Respecting our own countrymen, there is a more perfect 
 unanimity, though they belonged to- different Churches. 
 The Lectures of the Rev. J. Fry are those of a strict Predes- 
 tinarian, and yet replete with remarks, both experimental 
 and practical. The layman, R. Haldane, Esq., has display- 
 ed very high qualifications as an expositor ; he is strictly 
 and even stiffly orthodox, and can brook no deviation from 
 what he regards as the truth. Of Dr. Chalmers' Lectures, 
 comprised in four volumes, 12mo, it is difficult to pronounce 
 an opinion. They are the productions of a philosopher, and 
 one of the highest grade, who, at the same time, possessed 
 the heart and the experience of an humble Christian. He 
 expatiates over the whole field of truth with the eye of an 
 eagle, and with the docility of a child, without ever over- 
 leaping the boundaries of revelation. He was evidently a 
 man by himself, taller by his shoulders than most men, 
 either in this or in any other age, having a mind as sound 
 as it was vigorous, an imagination as sober as it was. crea- 
 tive, and a capacity to illustrate and to amplify quite un- 
 equalled. 
 
 All these works have their peculiar excellencies, adapted 
 to different tastes and capacities, and no doubt they have 
 their defects: The same must be said of Calvin's . work. 
 But as a concise and lucid Commentator he certainly excels. 
 He is not so much an expounder of words, as of principles. 
 He carries on an unbroken chain of reasoning throughout, 
 in a brief and clear manner. Having well considered the 
 main drift of a passage, he sets before us what it contains, 
 
Vlll TRANSLATOR S PREFACE. 
 
 by a brief statement, or by a clear process of reasoning ; and 
 often by a single sentence he throws light on a whole pas- 
 sage : and though his mind possessed more vigour of intel- 
 lect and sound good sense, than what is called imagination ; 
 yet there are some fine thoughts occasionally occurring, 
 beautifully expressed, to which that faculty must have given 
 birth. There is also a noble grandeur and dignity in his 
 sentiments, rarely to be found in other writers. 
 
 Professor Stuart has justly characterized this Work by 
 saying, that it contains " fundamental investigation of the 
 logic and course of thought contained in the Epistle ;" 
 and that it embraces " very little verbal criticism. Many a 
 difficulty is solved without any appearance of effort, or any 
 show of learning. Calvin," he adds, " is by far the most 
 distinguished of all the Commentators of his times/' 
 
 It was mainly to supply the defect named above, the want 
 of verbal criticism, that Notes have been added in the present 
 Edition. They are also designed to furnish the reader with 
 such expositions as have been suggested by posterior critics 
 and commentators. And as we are generally desirous of 
 knowing the names of authors, they have been for the most 
 part given. Much light is thrown on a passage by convey- 
 ing the full meaning of the original. This has been done 
 partly by giving such different versions as seemed most en- 
 titled to approbation, and partly by referring to other pas- 
 sages where such words occur : so that a common reader, 
 unacquainted with the original, may, to a certain extent, 
 have the advantage of one well versed in the Greek lan- 
 guage 
 
 Variety of meanings given to words, and also to passages, 
 has been deemed by some to lessen the certainty of truth, 
 but without any solid reason ; for this variety, as found in 
 the works of all sound and judicious critics, seldom or ever 
 affects any thing important, either in doctrine, experience, 
 or practice, and tends often to expand the meaning and to 
 render it clearer and more prominent. There has been in- 
 deed sometimes a prurienc} r in this respect, an unholy ambi- 
 tion for novelty, a desire for new discoveries, an indulgence 
 of mere curiosity, which have been very injurious. Much of 
 
TRANSLATOR S PREFACE. IX 
 
 this sort of mania prevailed among some of the German 
 divines in the last century, as Wolfius clearly shows in his 
 works, in which he notices and disproves many vagaries 
 .assuming the name of critical expositions ; and much of a 
 similar kind of spirit seems to prevail still in that country. 
 It is a mania for criticism, for its own sake, without any 
 concern or solicitude for the truth : and ingenious criticism 
 has often been resorted to by the oppugners of vital Christi- 
 anity as means for supporting heterodoxical sentiments. But 
 there is a palpable difference between men of this character, 
 the mere gladiators of criticism, and those who embrace the 
 truth, and whose object it is faithfully to explain it in con- 
 sistency with the general tenor of what is revealed, and who 
 have what is indispensably necessary for such a work, a 
 spiritual experience, which often affords better assistance 
 than any critical acumen that can ever be possessed. The 
 man who has seen a thing has a much better idea of it than 
 the man who has only heard it described. 
 
 Attempts have been made by various authors to show and 
 prove, that the style of the Epistles, especially those of 
 Paul, is consonant with that of classical writers. Blackwall 
 laboured much to do this in this country, as well as many 
 German divines, particularly in the last century. In com- 
 mon with some of the Fathers, they thought to recommend 
 in this way the Apostolic Writings to the attention of liter- 
 ary men. But it was a labour not wisely undertaken, as it 
 must have necessarily proved abortive : for though some 
 phrases may be classical, yet the general style is what might 
 have been naturally expected from the writers, brought up, 
 as they had all been, in the Jewish religion, and accustomed, 
 as they had been, to the writings of the Old Testament. 
 Hence their style throughout is Hebraistic ; and the mean- 
 ing of many of the Greek words which they use is not to be 
 sought from the Classics, but from the Greek Translation of 
 the ancient Scriptures, and sometimes from the Hebrew 
 itself, of which that is a translation. 1 
 
 1 " The writers of the New Testament, or rather (with reverence be it 
 spoken ! ) the Holy Spirit, whose penmen they were, wisely chcse, in ex- 
 
X TRANSLATOR g PREFACE. 
 
 Much evil and no good must result from a claim that 
 cannot be supported : nor is it at all necessary to make such 
 a claim. It has been long ago repudiated, and repudiated 
 by Paul himself. Writers have often ascribed to Paul what, 
 he himself distinctly and entirely disclaimed, and never 
 attempted to attain or to practise, and that on principle, 
 " Lest the cross of Christ should be made of none effect." 
 It was not by " excellency of speech" that he courted the 
 attention of the classical and refined Grecians, that he re- 
 commended the gospel to them ; it was not by the tinsel of 
 mere eloquence that he succeeded in his preaching, nor by 
 the elegance and beauty of his diction ; but by something 
 much higher, much greater, much more powerful and effi- 
 cient. We ought to follow his example, and stand on his 
 high ground, and not to descend to that which is no better 
 than a quagmire. It is a happy thing, and no doubt so 
 designed by God, that the shell should not be made of fine 
 materials, lest men's minds should be attracted by it and 
 neglect the kernel. God might, if he chose, have easily 
 endued his Apostles with eloquence more than human, and 
 enabled them to write with elegance more than Grecian ; 
 but He did not do so, and Paul expressly gives us the rea- 
 son, " that our faith should not stand in the wisdom of 
 men, but in the power of God." 
 
 It is generally agreed, that the Epistle! to the Romans 
 was written at Corinth, and about the end of the year 57, 
 or at the beginning of the year 58, and that it is the fifth 
 Epistle in order of time ; the two Epistles to the Thessalo- 
 nians, the Epistle to the Galatians, and the first to the 
 Corinthians, having been previously written. Then followed 
 the second Epistle to the Corinthians, the Epistles to the 
 
 pressing evangelical notions, to employ snch Greek terms as had been long 
 before used for the same purposes by the Greek Translators of the New 
 Testament : and thus the Septuagint version, however imperfect and 
 faulty in many particulars, became in this respect, not to the first age of 
 the Church only, but also to all succeeding generations, the connecting 
 link between the languages of the Old and New Testament, and will be 
 regarded in this view as long as sound judgment and real learning shall 
 continue among men." — Parkharst. 
 
TRANSLATOR S PREFACE. XI 
 
 Ephesians, Philippians, Colossians, Philemon, and the He- 
 brews, the first to Timothy, the Epistle to Titus, and the 
 second to Timothy. 
 
 The common date assigned to Paul's conversion is a.d. 35. 
 He wrote his first Epistle, that is, the first to the Thessa- 
 lonians, in 52, seventeen years after his conversion. His 
 second Epistle to Timothy, his last, was written from Rome 
 in 65. So that he wrote his fourteen Epistles during these 
 thirteen years. The whole extent of his ministry seems to 
 have been about thirty years ; for it is not supposed that he 
 long outlived the date of his second Epistle to Timothy. 
 Tradition says, that he was beheaded at Rome, June 29, 
 a.d. 66. 
 
 Paul's first coming to Rome was in the spring of the year 
 61. He continued there as a prisoner for two years. 1 When 
 he was released, most writers are of the opinion, that he re- 
 turned early in 63 to Judea, in company with Timothy, and 
 left Titus at Crete ; that he visited the Churches in Asia 
 Minor, then the Churches in Macedonia ; that he wintered at 
 Nicopolis, a city of Epirus, in 64* ; that afterwards he pro- 
 ceeded to Crete and also to Corinth ; and that early in 65 
 he again visited Rome, was taken prisoner, and beheaded in 
 the following year. 2 This account clearly shows that he 
 did not accomplish his purpose of visiting Spain, as tradition 
 has recorded. 
 
 The first introduction of the Gospel into Rome is in- 
 volved in uncertainty. The probability is, that some of 
 the " strangers of Rome," present at the day of Pentecost, 
 were converted, and at their return promoted the spread of 
 the Gospel. Paul mentions two, " Andronicus and Junia/' 
 as having professed the faith before him, and as having been 
 noted among the Apostles. He makes mention, too, of an- 
 other eminent Christian, " Rufus," whose father, as it is 
 supposed, carried our Saviour's cross, Mark xv. 21. It is not 
 improbable, that these were afterwards assisted by such as 
 
 1 It was while a prisoner at this time at Rome that he wrote his Epistles 
 to the Ephesians, Philippians, Colossians, Philemon, and the Hebrews 
 also; as it is generally supposed. 
 
 2 See Home's Introduction, vol. iv. part ii. ch. iii. sect. 1. 
 
XII TRANSLATOR S PREFACE. 
 
 had been converted under the ministry of Paul ; for he 
 speaks of some of those whom he salutes at Rome as being 
 "beloved," and as having been his " fellow-workers." 
 
 What some of the Fathers have related was in the first 
 instance a tradition, as there was nothing recorded on the 
 subject before the latter part of the second century, except 
 what has been ascribed to Dionysius of Corinth, preserved 
 by Eusebius. Irenceus and Tertullian were the first retail- 
 ers of the tradition, that Peter, in conjunction with Paul, 
 was the founder of the Church at Rome. This tradition in- 
 creased considerably by the time of Jerome, who, in the 
 fourth century, says, that Peter had been bishop of Rome 
 for twenty-five years ! But this account is so clearly incon- 
 sistent with what we learn from the Acts of the Apostles 
 respecting Peter, that some of the most reasonable of the 
 Papists themselves have given it up as unworthy of credit. 1 
 
 It appears next to a certainty that Peter was not at Rome 
 when Paul wrote his Epistle in 57 or 58, for he sends no 
 salutation to Peter : — And also that he had not been there 
 previous to that time ; for it is wholly unreasonable to sup- 
 pose, that, had he been there, Paul would have made no re- 
 ference to his labours. It further amounts almost to a cer- 
 tainty, that Peter was not at Rome when Paul was for two 
 years a prisoner there, from 6*1 to 63 ; for he makes no men- 
 tion of him in any way, not even in the four or five Epistles 
 which he wrote during that time : And that Peter was not 
 at Rome during Paul's last imprisonment in 65 and 66, is 
 evident from the second Epistle to Timothy ; for he makes 
 no mention of Peter, and what he says of Christians there, 
 that they " all forsook him," would have been highly dis- 
 creditable to Peter, if he was there. So that we have the 
 
 1 The inconsistencies of what the retailers of this tradition say, are quite 
 palpable. Irenceus affirms, that " the Church at Rome was founded and 
 constituted (J'unclata et constitute/,) by the two Apostles, Peter and Paul." 
 Epiphanius says, that they were the first " Bishops" at Rome, as well as 
 Apostles, while Irenceus declares, that they both " delivered the episcopal 
 office into the hands of Linus ;" and it is said in what are called the Apos- 
 tolical Constitutions, that " Linus was ordained bishop by Paul, and Cle- 
 ment after the death of Linus by Peter." — See Dr. Barrow on the Pope's 
 Supremacy, pp. 127-129. 
 
TRANSLATOR S PREFACE. Xlll 
 
 strongest reasons to conclude, that Peter had no part in 
 forming and establishing a Church in Rome during Paul's 
 life, whatever share in the work he might have had after- 
 wards. 1 But the first tradition, or the first account, given 
 by Irenceus and Tertullian, refers only to a co-operation : 
 and yet this co-operation is wholly inconsistent with what 
 has been stated, the force of which no reasonable man can 
 resist. 
 
 The learned Parens proceeds in a different way to prove 
 that Peter was never at Rome. He shows from different 
 parts of the Acts of the Apostles and the Epistle to the 
 Galatians, that Peter was in Judea at the time when tradi- 
 tion declares that he was at Rome. Peter was in Judea 
 when Paul was converted, Acts ix. ; and three years after 
 this — that is, in the year 38, Gal. i. 18. He was in Judea in 
 the year 45, when he was imprisoned by Herod, Acts xii. ; 
 and in 49, fourteen years after Paul's conversion, Acts xv. ; 
 Gal. ii. 1-9. Had he been to Rome during this time, some 
 account of such a journey must surely have been given. 
 After this time we find that he was at Antioch, Gal. ii. 11. 
 If it be asked, where did he afterwards exercise his minis- 
 try ? Where more likely than among the Jews, as he had 
 hitherto most clearly done ; for he was the Apostle of the 
 Circumcision, and among those to whom he sent his Epis- 
 tles. The dating of the first at " Babylon/' has led some to 
 conjecture that it was a figurative term for Rome ; but why 
 not for Jerusalem, or for Antioch ? for Christians were at 
 that time treated everywhere like captives or aliens, and 
 especially in the land of Judea, 
 
 What then are we to say as to this tradition ? The same, 
 according to the just remark of Parens, as what we must 
 say of many other traditions of that age, that it is nothing 
 
 1 But this cannot be admitted, as the same informant, Tradition, tells 
 us, that Peter and Paul suffered martyrdom at the same time. The only 
 thing which Peter appears to have had to do in forming and founding a 
 Church at Rome, was to have been the instrument in the conversion, at 
 the day of Pentecost, of those who in all probability were the first who in- 
 troduced the Gospel into Rome : and it is probable that it was this circum- 
 stance which occasioned the tradition, that he had been the founder of that 
 Church. Less occasion has often produced tales of this kind. 
 
XIV TRANSLATOR S PREFACE. 
 
 but a fable, which, like many others, would have passed 
 away, had it not been allied to a growing superstition. 
 With respect to what Eusebius says of the testimony of a 
 presbyter, named Caius, that about the beginning of the 
 third century he saw the graves of Peter and Paul at Rome, 
 it may be easily accounted for: it was the age of pious 
 fraud, when the relics of saints could be found almost every- 
 where ; and, in the next century, the wood and the nails of 
 the Cross were discovered ! Those who can believe these 
 things, may have a credulity large enough to swallow up the 
 testimony of Gains. 1 
 
 The most probable account, then, of the commencement 
 of a Christian Church at Rome, is what has been already 
 stated. The condition of that Church, when Paul wrote to 
 it, we may in a great measure learn from the Epistle itself. 
 It had a high character, viewed in a general way ; but there 
 were some defects and blemishes. Its faith had been widely 
 reported : there were at the same time some contentions and 
 divisions among its members, arising especially from the 
 prejudices of the Jewish believers. To remove the causes of 
 this dissension, was evidently one of the main objects of 
 Paul in this Epistle. 
 
 The order and arrangement of the Epistle have been 
 somewhat differently viewed by different authors. Pareus 
 includes the whole in this brief summary — " The Jews and 
 
 1 Let it not be supposed, that by discrediting some things, we discredit 
 every thing said by the Fathers. They ought to be treated as all other 
 historians. What we find on examination to be unfounded, ought to be 
 so viewed : and what we have every reason to believe to be true, ought to 
 be so received. Even such a man as Dr. Lardncr seemed unwilling to 
 reject this tale, from fear of lessening the credit of history ; evidently mis- 
 taking the ground on which history has a title to credit. The many author- 
 ities adduced respecting Peter being at Rome may be reduced almost to 
 two — Irenceus and Tertullian. They were the first to stamp as it were a 
 kind of authority on this report, and also on others to which no credit is 
 given even by those who would have the Fathers to have been almost in- 
 fallible. 
 
 The learned Dr. Copleston, the present Bishop of Landaff, in his 
 pamphlet on the Errors of Romanism, justly says, " It is even a matter of 
 serious doubt whether St. Peter was ever at Rome. There is no good 
 historical evidence of the fact ; and there is much probability against it." 
 —P. 87. 
 
TRANSLATOR S PREFACE. XV 
 
 Gentiles are equally guilty ; they are equally justified freely 
 by faith in Christ, without works ; they are equally bound 
 to lead a holy life, to be humble, and to love one another." 
 Stuart says, that the whole of what the Epistle contains may 
 be expressed in a single brief sentence — " Christ our justifi- 
 cation and sanctification." 
 
 In giving a more specific view of the contents of this 
 Epistle, the former author divides it into two parts — doc- 
 trinal, i.-xi. ; and hortative, xii.-xvi. : but the latter divides 
 it into three parts — doctrinal, i.-viii. ; answers to objections, 
 ix.-xi. ; and hortatory, xii.-xvi. The analysis of Professor 
 Hodge, who takes the same view with Professor Stuart, is 
 the following : — 
 
 " The Epistle consists of three parts. The first, which in- 
 cludes the first eight chapters, is occupied in the discussion 
 of The Doctrine of Justification and its consequences. The 
 second, embracing chapters ix., x., xi., treats of The Calling 
 of the Gentiles, The Rejection and Future Conversion of the 
 Jews. The third consists of Practical Exhortations and 
 Salutations to the Christians at Rome/' 
 
 A more particular analysis may be thus given : — 
 
 I. Address — A desire to visit Rome — a brief View of The 
 Gospel ; i. 1-18. 
 
 II. Justification, — 
 
 1. A proof of its necessity — the sin and guilt of both Gen- 
 
 tiles and Jews, i., from ver. 18 ; ii., iii., to ver. 21. 
 
 2. Its Nature and Character — Examples, Abraham and 
 
 David, iii., from ver. 21, iv. 
 
 3. Its Effects or Fruits — Peace and Fulness of Grace, v. ; 
 
 Death unto Sin and Eternal Life, vi. ; Immunity 
 from The Law and The Reigning Power of Sin, vii. ; 
 Holiness, The Spirit's help, Patience in Afflictions, 
 Perseverance, viii. 
 
 III. God's dealings vindicated, — 
 
 1. Election and Reprobation, ix. 
 
 2. Unbelief and Faith, x. 
 
 3. The Rejection of the Jews, The Adoption of the Gen- 
 
 tiles, The Restoration of the Jews, xi. 
 
XVI TRANSLATOR S PREFACE. 
 
 IV. Christian duties, — 
 
 1. Devotedness to God, Proper Use of Gifts, Love, Doing 
 
 Good, xii. 
 
 2. Obedience to Authority, Love to all, Purity, xiii. 
 
 3. Forbearance towards Weak Brethren, xiv. 
 
 4. Help to the Weak, Unanimity, Christ the Saviour of 
 
 Jews and Gentiles, xv., to ver. 13. 
 
 V. Conclusion, — 
 
 1. Paul's Labours and Purpose to Visit Rome, xv., from 
 
 ver. 13. 
 
 2. Salutations, Avoiding Disturbers, Promise of Victory, 
 
 Praise to God, xvi. 
 
 We have set before us in this Epistle especially two 
 things, which it behoves us all rightly to understand — the 
 righteousness of man and the righteousness of God — merit 
 and grace, or salvation by works and salvation by faith. 
 The light in which they are exhibited here is clearer and 
 brighter than what we find in any other portion of Scripture, 
 with the exception, perhaps, of the Epistle to the Galatians. 
 Hence the great value which has in every age been attached 
 to this Epistle by all really enlightened Christians ; and 
 hence also the strenuous efforts which have often been made 
 to darken and wrest its meaning by men, though acute and 
 learned, yet destitute of spiritual light. But let not the 
 simple Christian conclude from the contrariety that is often 
 found in the expositions on these two points, that there is 
 no certainty in what is taught respecting them. There are 
 no contrary views given of them by spiritually-minded men. 
 Though on other subjects discussed here, such men have 
 had their differences, yet on these they have ever been 
 found unanimous : that salvation is from first to last by 
 grace, and not by works, has ever been the conviction of 
 really enlightened men in every age, however their opinions 
 may have varied in other respects. 
 
 It may seem very strange, when we consider the plain 
 and decisive language, especially of this Epistle, and the 
 clear and conclusive reasoning which it exhibits, that any 
 attempt should ever be made by a reasonable being, ac- 
 
TRANSLATOR S PREFACE. XV11 
 
 knowledging the authority of Scripture, to pervert what it 
 plainly teaches, and to evade what it clearly proves. But a 
 right view of what human nature is, when unrenewed, as 
 exhibited in God's Word, and as proved by history and 
 made evident by observation, enables us fully to account for 
 what would otherwise remain an enigma. No truth is more 
 fully confirmed by facts (and- it ought ever to be remem- 
 bered) than that " the natural man receiveth not the things 
 of the Spirit of God," and that he " cannot know them, 
 because they are spiritually discerned." This declaration 
 clearly accounts for the fact, that men of great learning 
 have often misunderstood many things in Scripture, and 
 such things as are plain enough even to the unlettered when 
 spiritually enlightened. The learned Scribes and Rabbins 
 were blind leaders of the blind, when even babes understood 
 the mysteries of the kingdom of God : and no better than 
 the Scribes are many learned men, professing Christianity, 
 in our day. 
 
 There is indeed a special reason why, on these points, un- 
 enlightened men should contrive means to evade the obvious 
 meaning of Scripture ; for they are such things as come in 
 constant contact with a principle, the strongest that belongs 
 to human nature in its fallen state. Other doctrines may 
 be held as speculations, and kept, as it were, at a distance ; 
 but when we come to merit and grace, to work and faith, 
 man's pride is touched ; and as long as he is under its pre- 
 vailing influence, he will be certain, in some way or another, 
 direct or evasive, to support merit in opposition to grace, or 
 works in opposition to faith. When the authority of tradi- 
 tion supplanted the authority of Scripture, the doctrine of 
 merit so prevailed, that the preposterous idea, that merits 
 were a saleable and a transferable commodity, gained ground 
 in the world. A notion of this kind is too gross and absurd 
 to be entertained by any who acknowledge God's Word as 
 the only umpire in religion ; and yet what is not essentially 
 different has often been maintained ; for to say that salva- 
 tion is partly by faith and partly by works, is really the same 
 thing, inasmuch as the principle of merit is thereby admit- 
 ted. Man naturally cleaves to his own righteousness ; all 
 
 B 
 
XV111 TRANSLATOR S PREFACE. 
 
 those who are ignorant are self-righteous, and all the learned 
 who understand not the gospel ; and it is wonderful what 
 ingenious evasions and learned subtleties men will have re- 
 course to in order to resist the plain testimony of Scripture. 
 When they cannot maintain their ground as advocates of sal- 
 vation alone by merits, they will attempt to maintain it as 
 advocates of a system, which allows a part to grace and a 
 part to works — an amalgamation which Paul expressly re- 
 pudiates, Rom. xi. 6. 
 
 But it is remarkable how the innate disposition of man 
 has displayed itself in this respect. Conscious, as it were, 
 in some measure of moral imperfections, he has been striv- 
 ing for the most part to merit his salvation by ceremonial 
 works. This has been the case in all ages with heathens : 
 their sacrifices, austerities, and mechanical devotions were 
 their merits ; they were the works by which they expected 
 to obtain happiness. God favoured the people of Israel with 
 the rituals of religion, which were designed merely as aids 
 and means to attain and preserve true religion ; but they 
 converted them to another purpose, and, like the heathens, 
 regarded them as meritorious performances, and expected 
 God's acceptance for the very religious acts which they ex- 
 ercised : and in order to make up, as it were, a sufficient 
 quantity of merit, they made additions to those services 
 which God had appointed, as though to multiply acts of this 
 kind was to render their salvation more certain. The very 
 same evil crept early into the Christian Church, and still 
 continues to exist. The accumulation of ceremonies is of 
 itself a sufficient proof, that salvation by faith was in a great 
 measure lost sight of: we want no other evidence ; it is 
 what has been ever done whenever the light of truth has 
 become dim and obscure. We see the same evil in the 
 present day. Outward privileges and outward acts of 
 worship are in effect too often substituted for that grace 
 which changes the heart, and for that living faith which 
 unites us to the Saviour, which works by love and over- 
 comes the world. The very disposition to over-value ex- 
 ternal privileges and the mere performances of religious 
 duties, is an unequivocal evidence, that salvation by faith is 
 
TRANSLATOR S PREFACE. XIX 
 
 not understood, or very imperfectly understood, and not really 
 embraced. 
 
 The only remedy, as means for this evil, is that which 
 we find employed by Paul in this Epistle. He begins by 
 showing what every man, Jew and Gentile, is by nature ; he 
 proves by the clearest evidence, that all have sinned and be- 
 come guilty before God. And having done this, he discloses 
 the way of salvation which God himself has planned and 
 revealed ; and he teaches us, that it is altogether by grace 
 and through faith that we can be saved, and not by works. 
 In order cordially to embrace this latter truth, it is neces- 
 sary to know the first, that we are sinners under condemna- 
 tion. It is impossible, according to the very constitution of 
 man's mind, that he should really and truly accede to the 
 one, without a real and deep knowledge of the other. The 
 whole need not a physician, but the sick. It is only he who 
 is really convinced of sin and who feels its guilt and its 
 burden intolerable, that ever will, or indeed ever can, really 
 lay hold on that free salvation which God has provided. 
 And when this free salvation is really known, all other 
 things compared with it will be deemed as nothing ; and 
 then all outward privileges will be viewed only as means, 
 and all outward acts of religion only as aids and helps ; and 
 then also all our works, however great and self-denying, will 
 be regarded in no way meritorious, but imperfect and defec- 
 tive, and acceptable only through the merits of our High 
 Priest at God's right hand. 
 
 It has not been deemed necessary to give in this Edition 
 any specimens of title-pages, &c, from former Editions, either 
 in Latin or in English ; as they are to be found in the Old 
 Translation already in the hands of the subscribers. 
 
 J. 0. 
 
 Thrussington, August 1849. 
 
COMMENTARIES 
 
 THE EPISTLE OF PAUL THE APOSTLE 
 
 THE ROMANS. 
 
THE EPISTLE DEDICATORY. 
 
 JOHN CALVIN 
 
 TO 
 
 SIMON GRYN^US, 1 
 
 A MAN WORTHY OP ALL HONOUR. 
 
 I remember that when three years ago we had a friendly- 
 converse as to the best mode of expounding Scripture, the 
 plan which especially pleased you, seemed also to me the 
 most entitled to approbation : we both thought that the 
 chief excellency of an expounder consists in lucid brevity. 
 And, indeed, since it is almost his only work to lay open 
 the mind of the writer whom he undertakes to explain, the 
 degree in which he leads away his readers from it, in that 
 degree he goes astray from his purpose, and in a manner 
 wanders from his own boundaries. Hence we expressed a 
 hope, that from the number of those who strive at this day 
 to advance the interest of theology by this kind of labour, 
 some one would be found, who would study plainness, and 
 endeavour to avoid the evil of tiring his readers with pro- 
 lixity. I know at the same time that this view is not taken 
 
 1 The account given of Grynoeus by Wathins in his Biographical Dic- 
 tionary, taken from Moreri, is the following : — " A learned German, born 
 at Veringen, in Hohenzollern, in 1493. He studied at Vienna, after which 
 he became Rector of the school at Baden, but was thrown into prison for 
 espousing the Lutheran doctrines. However, he recovered his liberty, and 
 went to Heidelberg, afterwards to Basil, and, in 1531, he visited England. 
 In 1536 he returned to Basil, and died there in 1540." It is somewhat 
 singular, that in the same year, 1540, another learned man of the same 
 name, John James Grynczus, was born at Berne, and was educated at 
 Basil, and became distinguished for his learning. — Ed. 
 
XXIV CALVIN S EPISTLE TO GRY1LEUS. 
 
 by all, and that those who judge otherwise have their rea- 
 sons ; but still I cannot be drawn away from the love of 
 what is compendious. But as there is such a variety, found 
 in the minds of men, that different things please different 
 persons, let every one in this case follow his own judgment, 
 provided that no one attempts to force others to adopt his 
 own rules. Thus it will be, that we who approve of brevity, 
 will not reject nor despise the labours of those who are more 
 copious and diffused in their explanations of Scripture, and 
 that they also in their turn will bear with us, though they 
 may think us too compressed and concise. 
 
 I indeed could not have restrained myself from attempt- 
 ing something to benefit the Church of God in this way. I 
 am, however, by no means confident that I have attained 
 what at that time seemed best to us ; nor did I hope to at- 
 tain it when I began ; but I have endeavoured so to regulate 
 my style, that I might appear to aim at that model. How 
 far I have succeeded, as it is not my part to determine, I 
 leave to be decided by you and by such as you are. 
 
 That I have dared to make the trial, especially on this 
 Epistle of Paul, I indeed see, will subject me to the condem- 
 nation of many : for since men of so much learning have 
 already laboured in the explanation of it, it seems not pro- 
 bable that there is any room for others to produce any thing 
 better. And I confess, that though I promised to myself 
 some fruit from my labour, I was at first deterred by this 
 thought ; for I feared, lest I should incur the imputation of 
 presumption by applying my hand to a work which had 
 been executed by so many illustrious workmen. There are 
 extant on this Epistle many Commentaries by the ancients, 
 and many by modern writers : and truly they could have 
 never employed their labours in a better way ; for when any 
 one understands this Epistle, he has a passage opened to him 
 to the understanding of the whole Scripture. 
 
 Of the ancients who have, by their piety, learning, holi- 
 ness, and also by their age, gained so much authority, that 
 we ought to despise nothing of what they have adduced, I 
 will say nothing ; and with regard to those who live at this 
 day, it is of no benefit to mention them all by name: Of 
 
CALVIN S EPISTLE TO GRYNjEUS. XXV 
 
 those who have spent most labour in this work, I will ex- 
 press my opinion. 
 
 Philipp Melancthon, who, by his singular learning and in- 
 dustry, and by that readiness in all kinds of knowledge, in 
 which he excels, has introduced more light than those who 
 had preceded him. But as it seems to have been his object 
 to examine only those things which are mainly worthy of 
 attention, he dwelt at large on these, and designedly passed 
 by many things which common minds find to be difficult. 
 Then follows Bullinger, who has justly attained no small 
 praise ; for with learning he has connected plainness, for 
 which he has been highly commended. In the last place 
 comes Bucer, who, by publishing his works, has given as it 
 were the finishing stroke. For in addition to his recondite 
 learning and enlarged knowledge of things, and to the 
 clearness of his mind, and much reading and many other 
 excellencies, in which he is hardly surpassed by any at this 
 day, equalled by few and excelled by still fewer — he pos- 
 sesses, as you know,' this praise as his own — that no one in 
 our age has been with so much labour engaged in the work 
 of expounding Scripture. 1 
 
 As then it would have been, I know, a proof of the most 
 presumptuous rivalry, to wish to contend with such men, 
 such a thing never entered my mind ; nor have I a desire 
 to take from them the least portion of their praise. Let 
 that favour and authority, which according to the confession 
 of all good men they have deserved, be continued to them. 
 This, however, I trust, will be allowed — that nothing has 
 been done by men so absolutely perfect, that there is no 
 room left for the industry of those who succeed them, either 
 to polish, or to adorn, or to illustrate. Of myself I venture 
 not to say any thing, except that I thought that my labour 
 
 1 There were at least two other Reformers who had written on the 
 Epistle to the Romans : but whether they were published at this time the 
 writer is not able to say. There is by Luther an Introduction to it, which 
 has been much praised, and has attained the name of the golden preface. 
 Peter Martyr wrote a large comment on this Epistle, which was translated 
 into English early in Queen Elizabeth's reign, in the year 1568. It is 
 rather remarkable that there was no commenter among our English Re- 
 formers, while on the Continent there were a great many commentators. 
 —Ed, 
 
XXVI CALVIN S EPISTLE TO GRYNiEUS. 
 
 would not be useless, and that I have undertaken it for 
 no other reason than to promote the public good of the 
 Church. 
 
 I farther hoped, that by adopting a different plan, I 
 should not expose myself to the invidious charge of rivalry, 
 of which I was afraid in the first instance. Philipp attained 
 his object by illustrating the principal points : being occu- 
 pied with these primary things, he passed by many things 
 which deserve attention ; and it was not his purpose to pre- 
 vent others to examine them. Bucer is too diffuse for men 
 in business to read, and too profound to be understood by 
 such as are simple and not capable of much application : 
 for whatever be the subject which he handles, so many 
 things are suggested to him through the incredible fecundity 
 of his mind, in which he excels, that he knows not when to 
 stop. Since then the first has not explained every passage, 
 and the other has handled every point more at large than it 
 can be read in a short time, my design has not even the 
 appearance of being an act of rivalship. I, however, hesitat- 
 ed for some time, whether it would be better to gather some 
 gleanings after these and others, by which I might assist 
 humbler minds — or to compose a regular comment, in which 
 I should necessarily have to repeat many things which have 
 been previously said by them all, or at least by some of 
 them. But as they often vary from one another, and thus 
 present a difficulty to simple readers, who hesitate as to 
 what opinion they ought to receive, I thought that it would 
 be no vain labour, if by pointing out the best explanation, I 
 relieved them from the trouble of forming a judgment, who 
 are not able to form a judgment for themselves ; and espe- 
 cially as I determined to treat things so briefly, that with- 
 out much loss of time, readers may peruse in my work what 
 is contained in other writings. In short, I have endeavoured 
 that no one may justly complain, that there are here many 
 things which are superfluous. 
 
 Of the usefulness of this work I will say nothing ; men, 
 not malignant, will, however, it may be, have reasons to 
 confess, that they have derived from it more benefit than I 
 can with any modesty dare to promise. Now, that I some- 
 
CALVIN S EPISTLE TO GRYN^EUS. XXV11 
 
 times dissent from others, or somewhat differ from them, it 
 is but right that I should be excused. Such veneration we 
 ought indeed to entertain for the Word of God, that we 
 ought not to pervert it in the least degree by varying ex- 
 positions ; for its majesty is diminished, I know not how 
 much, especially when not expounded with great discretion 
 and with great sobriety. And if it be deemed a great wick- 
 edness to contaminate any thing that is dedicated to God, 
 he surely cannot be endured, who, with impure, or even 
 with unprepared hands, will handle that very thing, which 
 of all things is the most sacred on earth. It is there- 
 fore an audacity, closely allied to a sacrilege, rashly to 
 turn Scripture in any way we please, and to indulge our 
 fancies as in sport ; which has been done by many in former 
 times. 
 
 But we ever find, that even those who have not been 
 deficient in their zeal for piety, nor in reverence and sobriety 
 in handling the mysteries of God, have by no means agreed 
 among themselves on every point ; for God hath never 
 favoured his servants with so great a benefit, that they were 
 all endued with a full and perfect knowledge in every thing ; 
 and, no doubt, for this end — that he might first keep them 
 humble ; and secondly, render them disposed to cultivate 
 brotherly intercourse. Since then what would otherwise be 
 very desirable cannot be expected in this life, that is, uni- 
 versal consent among us in the interpretation of all parts of 
 Scripture, we must endeavour, that, when we depart from 
 the sentiments of our predecessors, we may not be stimu- 
 lated by any humour for novelty, nor impelled by any lust 
 for defaming others, nor instigated by hatred, nor tickled 
 by any ambition, but constrained by necessity alone, and 
 by the motive of seeking to do good : and then, when 
 this is done in interpreting Scripture, less liberty will be 
 taken in the principles of religion, in which God would 
 have the minds of his people to be especially unanimous. 
 Readers will easily perceive that I had both these things in 
 view. 
 
 But as it becomes not me to decide or to pronounce any 
 thing respecting myself, I willingly allow you this office ; to 
 
XXV111 CALVIN S EPISTLE TO GRYNjEUS. 
 
 whose judgment, since almost all in most things defer, I 
 ought in everything to defer, inasmuch as you are inti- 
 mately known to me by familiar intercourse ; which is wont 
 somewhat to diminish the esteem had for others, hut does 
 not a little increase yours, as is well known among all the 
 learned. Farewell. 
 
 Strasburgh, 18th October 1539. 
 
EPISTLE TO THE ROMANS. 
 
 THE ARGUMENT. 
 
 With regard to the excellency of this Epistle, I know not 
 whether it would be well for me to dwell long on the sub- 
 ject ; for I fear, lest through my recommendations falling 
 far short of what they ought to be, I should do nothing but 
 obscure its merits : besides, the Epistle itself, at its very 
 beginning, explains itself in a much better way than can be 
 done by any words which I can use. It will then be better 
 for me to pass on to the Argument, or the contents of the 
 Epistle ; and it will hence appear beyond all controversy, 
 that besides other excellencies, and those remarkable, this 
 can with truth be said of it, and it is what can never be suf- 
 ficiently appreciated — that when any one gains a knowledge 
 of this Epistle, he has an entrance ojjened to him to all the 
 most hidden treasures of Scripture. 
 
 The whole Epistle is so methodical, that even its very be- 
 ginning is framed according to the rules of art. As con- 
 trivance appears in many parts, which shall be noticed as 
 we proceed, so also especially in the way in which the main 
 argument is deduced : for having begun with the proof of 
 his Apostleship, he then comes to the Gospel with the view 
 of recommending it ; and as this necessarily draws with it 
 the subject of faith, he glides into that, being led by the 
 chain of words as by the hand : and thus he enters on the 
 main subject of the whole Epistle — justification by faith ; in 
 treating which he is engaged to the end of the fifth chapter. 
 
 The subject then of these chapters may he stated thus, — 
 that mans only righteousness is through the mercy of God in 
 
XXX THE ARGUMENT. 
 
 Christ, which being offered by the Gospel is apprehended by 
 faith. 
 
 But as men are asleep in their sins, and flatter and delude 
 themselves with a false notion about righteousness, so that 
 they think not that they need the righteousness of faith, 
 except they be cast down from all self-confidence, — and 
 further, as they are inebriated with the sweetness of lusts, 
 and sunk in deep self- security, so that they are not easily 
 roused to seek righteousness, except they are struck down 
 by the terror of divine judgment, — the Apostle proceeds to 
 do two things — to convince men of iniquity, and to shake off 
 the torpor of those whom he proves guilty. 
 
 He first condemns all mankind from the beginning of the 
 world for ingratitude, because they recognised not the work- 
 man in his extraordinary work : nay, when they were con- 
 strained to acknowledge him, they did not duly honour his 
 majesty, but in their vanity profaned and dishonoured it. 
 Thus all became guilty of impiety, a wickedness more de- 
 testable than any thing else. And that he might more 
 clearly show that all had departed from the Lord, he recounts 
 the filthy and horrible crimes of which men everywhere be- 
 came guilty : and this is a manifest proof, that they had 
 degenerated from God, since these sins are evidences of 
 divine wrath, which appear not except in the ungodly. And 
 as the Jews and some of the Gentiles, while they covered their 
 inward depravity by the veil of outward holiness, seemed 
 to be in no way chargeable with such crimes, and hence 
 thought themselves exempt from the common sentence of 
 condemnation, the Apostle directs his discourse against this 
 fictitious holiness ; and as this mask before men cannot be 
 taken away from saintlings, (sanctulis — petty saints,) he 
 summons them to the tribunal of God, whose eyes no latent 
 evils can escape. Having afterwards divided his subject, he 
 places apart both the Jews and the Gentiles before the tri- 
 bunal of God. He cuts off from the Gentiles the excuse 
 which they pleaded from ignorance, because conscience was 
 to them a law, and by this they were abundantly convicted 
 as guilty. He chiefly urges on the Jews that from which 
 they took their defence, even the written law ; and as they 
 
THE ARGUMENT. XXXI 
 
 were proved to have transgressed it, they could not free 
 themselves from the charge of iniquity, and a sentence 
 against them had already been pronounced by the mouth of 
 God himself. He at the same time obviates any objection 
 which might have been made by them — that the covenant 
 of God, which was the symbol of holiness, would have been 
 violated, if they were not to be distinguished from others. 
 Here he first shows, that they excelled not others by the 
 right of the covenant, for they had by their unfaithfulness 
 departed from it : and then, that he might not derogate from 
 the perpetuity of the divine promise, he concedes to them 
 some privilege as arising from the covenant ; but it pro- 
 ceeded from the mercy of God, and not from their merits. 
 So that with regard to their own qualifications they were on 
 a level with the Gentiles. He then proves by the authority 
 of Scripture, that both Jews and Gentiles were all sinners ; 
 and he also slightly refers to the use of the law. 
 
 Having wholly deprived all mankind of their confidence 
 in their own virtue and of their boast of righteousness, and 
 laid them prostrate by the severity of God's judgment, he 
 returns to what he had before laid down as his subject — that 
 we are justified by faith ; and he explains what faith is, and 
 how the righteousness of Christ is by it attained by us. To 
 these things he adds at the end of the third chapter a re- 
 markable conclusion, with the view of beating down the 
 fierceness of human pride, that it might not dare to raise up 
 itself against the grace of God: and lest the Jews should 
 confine so great a favour of God to their own nation, he also 
 by the way claims it in behalf of the Gentiles. 
 
 In the fourth chapter he reasons from example ; which he 
 adduces as being evident, and hence not liable to be cavilled 
 at ; and it is that of Abraham, who, being the father of the 
 faithful, ought to be deemed a pattern and a kind of univer- 
 sal example. Having then proved that he was justified by 
 faith, the Apostle teaches us that we ought to maintain no 
 other way of justification. And here he shows, that it fol- 
 lows from the rule of contraries, that the righteousness of 
 works ceases to exist, since the righteousness of faith is in- 
 troduced. And he confirms this by the declaration of David, 
 
XXX11 THE ARGUMENT. 
 
 who, by making the blessedness of man to depend on the 
 mercy of God, takes it away from works, as they are in- 
 capable of making a man blessed. He then treats more fully 
 what he had before shortly referred to — that the Jews had 
 no reason to raise themselves above the Gentiles, as this 
 felicity is equally common to them both, since Scripture de- 
 clares that Abraham obtained this righteousness in an un- 
 circumcised state : and here he takes the opportunity of 
 adding some remarks on the use of circumcision. He after- 
 wards subjoins, that the promise of salvation depends on 
 God's goodness alone : for were it to depend on the law, it 
 could not bring peace to consciences, which it ought to con- 
 firm, nor could it attain its own fulfilment. Hence, that it 
 may be sure and certain, we must, in embracing it, regard 
 the truth of God alone, and not ourselves, and follow the 
 example of Abraham, who, turning away from himself, had 
 regard only to the power of God. At the end of the chap- 
 ter, in order to make a more general application of the ad- 
 duced example, he introduces several comparisons. 
 
 In the fifth chapter, after having touched on the fruit and 
 effects of the righteousness of faith, he is almost wholly 
 taken up with illustrations, in order to make the point 
 clearer. For, deducing an argument from one greater, he 
 shows how much we, who have been redeemed and recon- 
 ciled to God, ought to expect from his love ; which was so 
 abundantly poured forth towards us, when we were sinners 
 and lost, that he gave for us his only-begotten and beloved 
 Son. He afterwards makes comparisons between sin and 
 free righteousness, between Christ and Adam, between death 
 and life, between the law and grace : it hence appears that 
 our evils, however vast they are, are swallowed up by the 
 infinite mercy of God. 
 
 He proceeds in the sixth chapter to mention the sanctifi- 
 cation which we obtain in Christ. It is indeed natural to 
 our flesh, as soon as it has had some slight knowledge of 
 grace, to indulge quietly in its own vices and lusts, as 
 though it had beoome free from all danger : but Paul, on 
 the contrary, contends here, that we cannot partake of the 
 righteousness of Christ, except we also lay hold on sanctifi- 
 
THE ARGUMENT. XXX111 
 
 cation. He reasons from baptism, by which we are initiated 
 into a participation of Christ, (per quern in Christi partici- 
 pationem initiamur;) and in it we are buried together with 
 Christ, so that being dead in ourselves, we may through his 
 life be raised to a newness of life. It then follows, that 
 without regeneration no one can put on his righteousness. 
 He hence deduces exhortations as to purity and holiness of 
 life, which must necessarily appear in those who have been 
 removed from the kingdom of sin to the kingdom of right- 
 eousness, the sinful indulgence of the flesh, which seeks in 
 Christ a greater liberty in sinning, being cast aside. He 
 makes also a brief mention of the law as being abrogated ; 
 and in the abrogation of this the New Testament shines 
 forth eminently ; for together with the remission of sins, it 
 contains the promise of the Holy Spirit. 
 
 In the seventh chapter he enters on a full discussion on 
 the use of the law, which he had pointed out before as it 
 were by the finger, while he had another subject in hand : 
 he assigns a reason why we are loosed from the law, and 
 that is, because it serves only for condemnation. Lest, how- 
 ever, he should expose the law to reproach, he clears it in 
 the strongest terms from any imputation of this kind ; for 
 he shows that through our fault it is that the law, which was 
 given for life, turns to be. an occasion of death. He also 
 explains how sin is by it increased. He then proceeds to 
 describe the contest between the Spirit and the flesh, which 
 the children of God find in themselves, as long as they are 
 surrounded by the prison of a mortal body ; for they carry 
 with them the relics of lust, by which they are continually 
 prevented from yielding full obedience to the law. 
 
 The eighth chapter contains abundance of consolations, in 
 order that the consciences of the faithful, having heard of 
 the disobedience which he had before proved, or rather im- 
 perfect obedience, might not be terrified and dejected. But 
 that the ungodly might not hence flatter themselves, he first 
 testifies that this privilege belongs to none but to the re- 
 generated, in whom the Spirit of God lives and prevails. He 
 unfolds then two things — that all who are planted by the 
 Spirit in the Lord Jesus Christ, are beyond the danger or 
 
 c 
 
XXXIV THE AKGUMENT. 
 
 the chance of condemnation, however burdened they may 
 yet be with sins ; and, also, that all who remain in the flesh, 
 being without the sanctification of the Spirit, are by no 
 means partakers of this great benefit. He afterwards ex- 
 plains how great is the certainty of our confidence, since the 
 Spirit of God by his own testimony drives away all doubts 
 and fears. He further shows, for the purpose of anticipat- 
 ing objections, that the certainty of eternal life cannot be 
 intercepted or disturbed by present evils, to which we are 
 subject in this life ; but that, on the contrary, our salvation 
 is promoted by such trials, and that the value of it, when 
 compared with our present miseries, renders them as nothing. 
 He confirms this by the example of Christ, who, being the 
 first-begotten and holding the highest station in the family 
 of God, is the pattern to which we must all be conformed. 
 And, in the last place, as though all things were made 
 secure, he concludes in a most exulting strain, and boldly 
 triumphs over all the power and artifices of Satan. 
 
 But as most were much concerned on seeing the Jews, the 
 first guardians and heirs of the covenant, rejecting Christ, 
 for they hence concluded, that either the covenant was 
 transferred from the posterity of Abraham, who disregarded 
 the fulfilling of the covenant, or that he, who made no bet- 
 ter provision for the people of Israel, was not the promised 
 Redeemer — he meets this objection at the beginning of the 
 ninth chapter. Having then spoken of his love towards his 
 own nation, that he might not appear to speak from hatred, 
 and having also duly mentioned those privileges by which 
 they excelled others, he gently glides to the point he had in 
 view, that is, to remove the offence, which arose from their 
 own blindness. And he divides the children of Abraham 
 into two classes, that he might show that not all who de- 
 scended from him according to the flesh, are to be counted 
 for seed and become partakers of the grace of the covenant ; 
 but that, on the contrary, aliens become his children, when 
 they possess his faith. He brings forward Jacob and Esau 
 as examples. He then refers us back here to the election of 
 God, on which the whole matter necessarily depends. Be- 
 sides, as election rests on the mercy of God alone, it is in 
 
THE ARGUMENT. XXXV 
 
 vain to seek the cause of it in the worthiness of man. There 
 is, on the other hand, rejection (rejectio), the justice of which 
 is indubitable, and yet there is no higher cause for it than 
 the will of God. Near the end of the chapter, he sets forth 
 the calling of the Gentiles and the rejection of the Jews as 
 proved by the predictions of the Prophets. 
 
 Having again begun, in the tenth chapter, by testifying 
 his love towards the Jews, he declares that a vain confidence 
 in their own works was the cause of their ruin ; and lest 
 they should pretend the law, he obviates their objection, 
 and says, that we are even by the law itself led as it were 
 by the hand to the righteousness of faith. He adds that 
 this righteousness is through God's bountiful goodness offer- 
 ed indiscriminately to all nations, but that it is only appre- 
 hended by those, whom the Lord through special favour 
 illuminates. And he states, that more from the Gentiles 
 than from the Jews would obtain this benefit, as predicted 
 both by Moses and by Isaiah ; the one having plainly pro- 
 phesied of the calling of the Gentiles, and the other of the 
 hardening of the Jews. 
 
 The question still remained, " Is there not a difference 
 between the seed of Abraham and other nations according 
 to the covenant of God ?" Proceeding to answer this ques- 
 tion, he first reminds us, that the work of God is not to be 
 limited to what is seen by our eyes, since the elect often 
 escape our observation ; for Elias was formerly mistaken, 
 when he thought that religion had become wholly extinct 
 among the Israelites, when there were still remaining seven 
 thousand ; and, further, that we must not be perplexed by 
 the number of unbelievers, who, as we see, hate the gospel. 
 He at length alleges, that the covenant of God continues 
 even to the posterity of Abraham according to the flesh, but 
 to those only whom the Lord by a free election hath pre- 
 destinated. He then turns to the Gentiles, and speaks to 
 them, lest they should become insolent on account of their 
 adoption, and exult over the Jews as having been rejected, 
 since they excel them in nothing, except in the free favour 
 of the Lord, which ought to make them the more humble ; 
 and that this has' not wholly departed from the seed of 
 
XX.XV1 THE ARGUMENT. 
 
 Abraham, for the Jews were at length to be provoked to 
 emulation by the faith of the Gentiles, so that God would 
 gather all Israel to himself. 
 
 The three chapters which follow are admonitory, but they 
 are various in their contents. The twelfth chapter contains 
 general precepts on Christian life. The thirteenth, for the 
 most part, speaks of the authority of magistrates. We may 
 hence undoubtedly gather that there were then some unruly 
 persons, who thought Christian liberty could not exist without 
 overturning the civil power. But that Paul might not ap- 
 pear to impose on the Church any duties but those of love, 
 he declares that this obedience is included in what love re- 
 quires. He afterwards adds those precepts, which he had 
 before mentioned, for the guidance of our conduct. In the 
 next chapter he gives an exhortation, especially necessary in 
 that age : for as there were those who through obstinate 
 superstition insisted on the observance of Mosaic rites, and 
 could not endure the neglect of them without being most 
 grievously offended ; so there were others, who, being con- 
 vinced of their abrogation, and anxious to pull down super- 
 stition, designedly showed their contempt of such things. 
 Both parties offended through being too intemperate ; for 
 the superstitious condemned the others as being despisers of 
 God's law ; and the latter in their turn unreasonably ridi- 
 culed the simplicity of the former. Therefore the Apostle 
 recommends to both a befitting moderation, deporting the 
 one from superciliousness and insult, and the other from ex- 
 cessive moroseness : and he also prescribes the best way of 
 exercising Christian liberty, by keeping within the boun- 
 daries of love and edification ; and he faithfully provides for 
 the weak, while he forbids them to do any thing in opposi- 
 tion to conscience. 
 
 The fifteenth chapter begins with a repetition of the 
 general argument, as a conclusion of the whole subject — 
 that the strong should use their strength in endeavours to 
 confirm the weak. And as there was a perpetual discord, 
 with regard to the Mosaic ceremonies, between the Jews 
 and the Gentiles, he allays all emulation between them by 
 removing the cause of contention ; for he shows, that the 
 
THE ARGUMENT. XXXV11 
 
 salvation of both rested on the mercy of God alone ; on 
 which relying, they ought to lay aside all high thoughts of 
 themselves, and being thereby connected together in the 
 hope of the same inheritance, they ought mutually to em- 
 brace one another. And being anxious, in the last place, 
 to turn aside for the purpose of commending his own apos- 
 tleship, which secured no small authority to his doctrine, he 
 takes occasion to defend himself, and to deprecate presump- 
 tion in having assumed with so much confidence the office 
 of teacher among them. He further gives them some hope 
 of his coming to them, which he had mentioned at the be- 
 ginning, but had hitherto in vain looked for and tried to 
 effect ; and he states the reason which at that time hin- 
 dered him, and that was, because the churches of Macedonia 
 and Achaia had committed to him the care of conveying to 
 Jerusalem those alms which they had given to relieve the 
 wants of the faithful in that city. 
 
 The last chapter is almost entirely taken up with saluta- 
 tions, though scattered with some precepts worthy of all 
 attention ; and concludes with a remarkable prayer. 
 
COMMENTARIES 
 
 EPISTLE OF ST. PAUL TO THE ROMANS. 
 
 CHAPTER I. 
 
 1 . Paul, a servant of Jesus Christ, 
 called to be an apostle, separated 
 unto the gospel of God, 
 
 2. (Which he had promised afore 
 hy his prophets in the holy scrip- 
 tures,) 
 
 3. Concerning his Son Jesus Christ 
 our Lord, which was made of the 
 seed of David according to the flesh, 
 
 4. And declared to be the Son of 
 God with power, according to the 
 spirit of holiness, by the resurrection 
 from the dead : 
 
 5. By whom we have received 
 grace and apostleship, for obedience 
 to the faith among all nations for 
 his name ; 
 
 6. Among whom are ye also the 
 called of Jesus Christ : 
 
 7. To all that be in Rome, be- 
 loved of God, called to be saints: 
 Grace to you, and peace, from God 
 our Father, and the Lord Jesus 
 Christ. 
 
 1. Paulus, servus Iesu Christi, 
 vocatus Apostolus, selectus in Evan- 
 gelium Dei, 
 
 2. Quod ante promiserat perPro- 
 phetas suos in Scripturis Sanctis, 
 
 3. De Filio suo, qui factus est e 
 semine David secundum carnem, 
 
 4. Declaratus Filius Dei in po- 
 tentia, per Spiritum sanctificationis, 
 ex resurrectione mortuorum, Iesu 
 Christo Domino nostro : 
 
 5. Per quern accepimus gratiam 
 et Apostolatum, in obedientiam 
 fidei inter omnes gentes, pro nomine 
 ipsius ; 
 
 6. Inter quas estis etiam vos, 
 vocati Iesu Christi : 
 
 7. Omnibus qui Romse estis, 
 dilectis Deo, vocatis Sanctis : gratia 
 vobis, et pax a Deo Patre nostro, et 
 Domino Iesu Christo. 
 
 1. Paul, &C. 1 — With regard to the word Paul, as it is a 
 subject of no such moment as ought to detain us, and as 
 nothing can be said which has not been mentioned by other 
 
 1 " The inscription of the Pauline Epistles," says Turrettin, " is accord- 
 ing to the manner of the ancients, both Greeks and Romans. They were 
 wont to prefix their name ; and to those to whom they wrote they added 
 their good wishes." We have an example in Acts xxiii. 26. — Ed. 
 
40 COMMENTARIES ON THE CHAP. I. 1. 
 
 expounders, I should say nothing, were it not proper to 
 satisfy some at small expense without being tedious to 
 others ; for the subject shall be despatched in a very few 
 Avords. 
 
 They who think that the Apostle attained this name as 
 a trophy for having brought Sergius, the proconsul, to the 
 faith of Christ, are confuted by the testimony of Luke, who 
 shows that he was so called before that time. (Acts xiii. 7, 
 9.) Nor does it seem probable to me, that it was given him 
 when he was converted to Christ ; though this idea so pleased 
 Augustine, that he took occasion refinedly to philosophize 
 on the subject ; for he says, that from a proud Saul he was 
 made a very little (parvulum 1 ) disciple of Christ. More pro- 
 bable is the opinion of Origen, who thought that he had two 
 names ; for it is not unlikely to be true, that his name, 
 Saul, derived from his kindred, was given him by his 
 parents to indicate his religion and his descent ; and that 
 his other name, Paul, was added, to show his right to Roman 
 citizenship ; 2 they would not have this honour, then highly 
 valued, to be otherwise than made evident ; but they did 
 not so much value it as to withhold a proof of his Israelitic 
 descent. But he has commonly taken the name Paul in 
 his Epistles, and it may be for the following reasons : be- 
 cause in the churches to which he wrote, it was more known 
 and more common, more acceptable in the Roman empire, 
 and less known among his own nation. It was indeed his 
 duty to avoid the foolish suspicion and hatred under which 
 the name of a Jew then laboured among the Romans and in 
 their provinces, and to abstain from inflaming the rage of 
 his own countrymen, and to take care of himself. 
 
 A servant of Jesus Christ, &c. — He signalizes himself with 
 these distinctions for the purpose of securing more authority 
 to his doctrine ; and this he seeks to secure by two things — 
 
 1 Thereby expressing the meaning of Paulus, which in Latin is little. 
 " Paul," says the quaint Elnathan Parr, " signifies little, and indeed 
 not unfitly, for he is reported to have been low in stature, and to have 
 had a very small voice, which is thought to have been objected to him in 
 2 Cor. x. 10."— Ed. 
 
 s Most writers agree in this view, regarding Saul as his Hebrew name, 
 and Paul as his Roman name. — Ed. 
 
CHAP. I. 1. EPISTLE TO THE ROMANS. 41 
 
 first, by asserting his call to the Apostleship ;* and secondly, 
 by showing that his call was not unconnected with the 
 Church of Rome : for it was of great importance that he 
 should be deemed an Apostle through God's call, and that 
 he should be known as one destined for the Roman Church. 
 He therefore says, that he was a servant of Christ, and 
 called to the office of an Apostle, thereby intimating that 
 he had not presumptuously intruded into that office. He 
 then adds, that he was chosen, (selectum — selected, 2 ) by which 
 he more fully confirms the fact, that he was not one of the 
 people, but a particular Apostle of the Lord. Consistently 
 with this, he had before proceeded from what was general 
 to what was particular, as the Apostleship was an especial 
 service ; for all who sustain the office of teaching are to be 
 deemed Christ's servants, but Apostles, in point of honour, 
 far exceed all others. But the choosing for the gospel, &c, 
 which he afterwards mentions, expresses the end as well as 
 the use of the Apostleship ; for he intended briefly to show 
 for what purpose he was called to that function. By saying 
 then that he was servant of Christ, he declared what he had 
 in common with other teachers ; by claiming to himself the 
 
 1 " A called Apostle — vocatus apostolus — x\n<rls a.#i<rrt>>.as " our version 
 is, " called to be an Apostle." Most consider " called" here in the sense 
 of chosen or elected, " a chosen Apostle." Professor Stuart observes, that 
 xXnro! in the writings of Paul has always the meaning of efficient calling, 
 and signifies not only the invited, but the effectually invited. He refers to 
 1 Cor. i. 1, 2 ; i. 24 ; Rom. i. 6, 7 ; viii. 28 ; compared with Gal. L 15 ; 
 Jude i. 1 ; Heb. hi. 1 ; Rom. xi. 29 ; Eph. iv. 1. 
 
 He was an Apostle by a call, or as Beza renders it, " by the call of 
 God — ex Dei vocatione apostolus." The meaning is the same as what he 
 himself expresses it in Gal. i. 1. Turrettin renders it, " Apostolus voca- 
 tione divina — an Apostle by divine vocation." 
 
 The difference between " a called Apostle" and " called to be an Apos- 
 tle," is this, that the first conveys the idea that he obeyed the call, and 
 the other does not. — Ed. 
 
 2 • A<p&>£urftiro;, separated, set apart; " segregatus," Vulgate; " separa- 
 tus," Beza. " The Pharisees," says Leigh, " were termed bQupo-pivoi, 
 we may English them Separatists : they separated themselves to the study 
 of the law, in which respect they might be called atpu^tr^Um us ret v6fit>v, 
 separated to the law. In allusion to this, saith Drusius, the Apostle is 
 thought to have styled himself, Rom. i. 1, a<pa£i<rp.ivov ih luayyixiiv, separ- 
 ated unto the Gospel, when he was called from being a Pharisee to be a 
 preacher of the Gospel." Separated is the word adopted both by Dod- 
 dridge and Macknight, as well as by our own version. — Ed. 
 
42 COMMENTARIES ON THE CHAP. I. 1. 
 
 title of an Apostle, he put himself before others ; but as no 
 authority is due to him who wilfully intrudes himself, he 
 reminds us, that he was appointed by God. 
 
 Then the meaning is, — that Paul was a servant of Christ, 
 not any kind of servant, but an Apostle, and that by the 
 call of God, and not by presumptuous intrusion : then fol- 
 lows a clearer explanation of the Apostolic office, — it was 
 ordained for the preaching of the Gospel. For I cannot 
 agree with those who refer this call of which he speaks to 
 the eternal election of God ; and who understand the separ- 
 ation, either that from his mother's womb, which he mentions 
 in Gal. i. 15, or that which Luke refers to, when Paul was 
 appointed for the Gentiles : but I consider that he simply 
 glories in having God as the author of his call, lest any one 
 should think that he had through his own rashness taken 
 this honour to himself. 1 
 
 We must here observe, that all are not fitted for the 
 ministry of the word ; for a special call is necessary : and 
 even those who seem particularly fitted ought to take heed 
 lest they thrust themselves in without a call. But as to the 
 character of the Apostolic and of the Episcopal call, we shall 
 consider it in another place. We must further observe, that 
 the office of an Apostle is the preaching of the gospel. It 
 hence appears what just objects of ridicule are those dumb 
 dogs, who render themselves conspicuous only by their mitre 
 and their crook, and boast themselves to be the successors 
 of the Apostles ! 
 
 The word, servant, imports nothing else but a minister, 
 for it refers to what is official. 2 I mention this to remove 
 the mistake of those who too much refine on this expression, 
 and think that there is here to be understood a contrast 
 between the service of Moses and that of Christ. 
 
 1 Some combine the four separations. " Set apart in the eternal 
 counsel of God, and from his mother's womb, Gal. i. 15, and by the spe- 
 cial commandment of the Holy Ghost, Acts xiii. 2, confirmed by the con- 
 stitution of the Church, Acts xiii. 3 ; Gal. ii. 9." — Parr. But the object 
 here seems to have been that stated by Calvin : nor is it just or prudent 
 to connect any other idea with the word except that which the context re- 
 quires ; for to do so only tends to create confusion. — Ed. 
 
 2 Moses, Joshua, David, Nehemiah, &c. , were, in a similar sense, called 
 servants; and also our Saviour. They were officially servants. — Ed. 
 
CHAP. I. 3. EPISTLE TO THE ROMANS. 43 
 
 3. Which he had before promised, &c. — As the suspicion 
 of being new subtracts much from the authority of a doc- 
 trine, he confirms the faith of the gospel by antiquity ; as 
 though he said, " Christ came not on the earth unexpectedly, 
 nor did he introduce a doctrine of a new kind and not heard 
 of before, inasmuch as he, and his gospel too, had been pro- 
 mised and expected from the beginning of the world." But 
 as antiquity is often fabulous, he brings witnesses, and those 
 approved, even the Prophets of God, that he might remove 
 every suspicion. He in the third place adds, that their 
 testimonies were duly recorded, that is, in the Holy Scrip- 
 tures. 
 
 "We may learn from this passage what the gospel is : he 
 teaches us, not that it was promulgated by the Prophets, 
 but only promised. If then the Prophets promised the 
 gospel, it follows, that it was revealed, when our Lord was 
 at length manifested in the flesh. They are then mistaken, 
 who confound the promises with the gospel, since the gospel 
 is properly the appointed preaching of Christ as manifested, 
 in whom the promises themselves are exhibited. 1 
 
 3. Concerning his own Son, &c. — This is a remarkable 
 passage, by which we are taught that the whole gospel is 
 included in Christ, so that if any removes one step from 
 Christ, he withdraws himself from the gospel. For since he 
 is the living and express image of the Father, it is no won- 
 der, that he alone is set before us as one to whom our whole 
 faith is to be directed and in whom it is to centre. It is 
 then a definition of the gospel, by which Paul expresses 
 what is summarily comprehended in it. I have rendered 
 the words which follow, Jesus Christ our Lord, in the same 
 case ; which seems to me to be most agreeable with the con- 
 text. We hence learn, that he who has made a due profi- 
 ciency in the knowledge of Christ, has acquired every thing 
 which can be learned from the gospel ; and, on the other 
 
 1 The verb is ^a^tiyyuXaro, only here ; it comes from i^ayyixxo^ai, 
 which, Schleusner says, means in the middle voice, to promise. " Which 
 he had before promised," is then the proper rendering, and not, " Which 
 he formerly published," as proposed by Professor Stuart. Both Doddridge 
 and Macknight have retained our version, with which that- of Beza 
 asrees. — Ed. 
 
44 COMMENTARIES ON THE CHAP. I. 4. 
 
 hand, that they who seek to be wise without Christ, are not 
 only foolish, but even completely insane. 
 
 Who was made, &c. — Two things must be found in Christ, 
 in order that we may obtain salvation in him, even divinity 
 and humanity. His divinity possesses power, righteousness, 
 life, which by his humanity are conveyed to us. Hence the 
 Apostle has expressly mentioned both in the summary he 
 gives of the gospel, that Christ was manifested in the flesh — 
 and that in it he declared himself to be the Son of God. So 
 John says ; after having declared that the Word was made 
 flesh, he adds, that in that flesh there was a glory as of the 
 only-begotten Son of God. (John i. 14.) That he specially 
 notices the descent and lineage of Christ from his ancestor 
 David, is not superfluous ; for by this he calls back our at- 
 tention to the promise, that we may not doubt but that he 
 is the very person who had been formerly promised. So well 
 known was the promise made to David, that it appears to 
 have been a common thing among the Jews to call the Mes- 
 siah the Son of David. This then — that Christ did spring 
 from David — was said for the purpose of confirming our faith. 
 
 He adds, according to the flesh ; and he adds this, that 
 we may understand that he had something more excellent 
 than flesh, which he brought from heaven, and did not take 
 from David, even that which he afterwards mentions, the 
 glory of the divine nature. Paul does further by these 
 words not only declare that Christ had real flesh, but he 
 also clearly distinguishes his human from his divine nature ; 
 and thus he refutes the impious raving of Servetus, who 
 assigned flesh to Christ, composed of three uncreated ele- 
 ments. 
 
 4. Declared 1 the Son of God, &c. : or, if you prefer, deter- 
 
 1 " Declaratus," i(uttltr.$t. Some of the ancients, such as Origen, Chry- 
 sostom, Cyril, and others, have given to this verb the meaning of " proved 
 — $u%fivrt>s ;" " demonstrated — afotpuvtivro; ;" « exhibited — uT^uxtivros ;" 
 &c. But it is said that the word has not this meaning in the New Testa- 
 ment, and that it means, limited, determined, decreed, constituted. Be- 
 sides here, it is found only in Luke xxii. 22 ; Acts ii. 23 ; x. 42 ; xi. 29 ; 
 xvii. 26 ; Heb. iv. 7. The word, determined, or constituted, if adopted 
 here, would amount to the same thing, that is, that Christ was visibly de- 
 termined or constituted the Son of God through the resurrection, or by 
 that event. It was that which fixed, settled, determined, and manifestly 
 
CHAP. I. 4. EPISTLE TO THE KOMANS. 45 
 
 mined (dejinitus) ; as though he had said, that the power, 
 by which he was raised from the dead, was something like a 
 decree, by which he was proclaimed the Son of God, accord- 
 ing to what is said in Ps. ii. 7, " I have this day begotten 
 thee :" for this begetting refers to what was made known. 
 Though some indeed find here three separate evidences of 
 the divinity of Christ — " power," understanding thereby 
 miracles — then the testimony of the Spirit — and, lastly, the 
 resurrection from the dead — I yet prefer to connect them 
 
 exhibited him as the Son of God, clothed and adorned with his own 
 power. 
 
 Professor Stuart has conjured a number of difficulties in connection 
 with this verse, for which there seems to be no solid reason. The phrase, 
 the Son of God, is so well known from the usage of Scripture, that there 
 is no difficulty connected with it: the full phrase is the only-begotten Son. 
 To say that Christ's resurrection was no evidence of his divine nature, as 
 Lazarus and others had been raised from the dead, appears indeed very 
 strange. Did Lazarus rise through his own power? Did Lazarus rise 
 again for our justification ? Was his resurrection an attestation of any 
 thing he had previously declared ? The Rev. A. Barnes very justly says, 
 that the circumstances connected with Christ were those which rendered 
 his resurrection a proof of his divinity. 
 
 Professor Hodge gives what he conceives to be the import of the two 
 verses in these words, " Jesus Christ was, as to his human nature, the 
 Son of David ; but he was clearly demonstrated to be, as to his divine 
 nature, the Son of God, by the resurrection from the dead." This view 
 is taken by many, such as Pareus, Beza, Turrettin, &c. But the words, 
 " according to the Spirit of Holiness" — x«™ ■ynnZpa. ayiuitrvvns, are taken dif- 
 ferently by others, as meaning the Holy Spirit. As the phrase is nowhere 
 else found, it may be taken in either sense. That the divine nature of 
 Christ is called Spirit, is evident. See 1 Cor. xv. 45 ; 2 Cor. hi. 17 ; 
 Heb. ix. 14 ; 1 Pet. hi. 18. Doddridge, Scott, and Chalmers, consider 
 the Holy Spirit to be intended. The last gives this paraphrase : — " De- 
 clared, or determihately marked out to be the Son of God and with power. 
 The thing was demonstrated by an evidence, the exhibition of which re- 
 quired a putting forth of power, which Paul in another place represents as 
 a very great and strenuous exertion, ' According to the working of his 
 mighty power when he raised him from the dead.' — The Spirit of Holi- 
 ness, or the Holy Spirit. It was through the operation of the Holy Spirit 
 that the divine nature was infused into the human at the birth of Jesus 
 Christ ; and the very same agent, it is remarkable, was employed in the 
 work of the resurrection. ' Put to death in the flesh,' says Peter, ' and 
 quickened by the Spirit.' We have only to do with the facts of the case. 
 He was demonstrated to be the Son of God by the power of the Holy 
 Spirit having been put forth in raising him from the dead." As to the 
 genitive case after " resurrection," see a similar instance in Acts xvii. 
 32. 
 
 The idea deduced by Calvin, that he is called here " the Spirit of 
 Holiness," on account of the holiness he works in us, seems not well-founded, 
 though advanced by Theodoret and Augustine. — Ed. 
 
46 COMMENTARIES ON THE CHAP. I. 5. 
 
 together, and to reduce these three things to one, in this 
 manner — that Christ was declared the Son of God by openly 
 exercising a real celestial power, that is, the power of the 
 Spirit, when he rose from the dead ; but that this power is 
 comprehended, Avhen a conviction of it is imprinted on our 
 hearts by the same Spirit. The language of the Apostle 
 well agrees with this view ; for he says that he was declared 
 by power, because power, peculiar to God, shone forth in 
 him, and uncontestably proved him to be God ; and this was 
 indeed made evident by his resurrection. Paul says the 
 same thing in another place ; having stated, that by death 
 the weakness of the flesh appeared, he at the same time ex- 
 tols the power of the Spirit in his resurrection ; (2 Cor. xiii. 4.) 
 This glory, however, is not made known to us, until the 
 same Spirit imprints a conviction of it on our hearts. And 
 that Paul includes, together with the wonderful energy of 
 the Spirit, which Christ manifested by rising from the dead, 
 the testimony which all the faithful feel in their hearts, is 
 even evident from this — that he expressly calls it the Spirit 
 of Holiness ; as though he had said, that the Spirit, as far 
 as it sanctifies, confirms and ratifies that evidence of its 
 power which it once exhibited. For the Scripture is wont 
 often to ascribe such titles to the Spirit, as tend to illustrate 
 our present subject. Thus He is called by our Lord the 
 Spirit of Truth, on account of the effect which he mentions ; 
 (John xiv. 1 7.) 
 
 Besides, a divine power is said to have shone forth in the 
 resurrection of Christ for this reason — because he rose by 
 his own power, as he had often testified : " Destroy this 
 temple, and in three days I will raise it up again/' (John ii. 
 19 ;) " No man taketh it from me," &c. ; (John x. 18.) For 
 he gained victory over death, (to which he yielded with re- 
 gard to the weakness of the flesh,) not by aid sought from 
 another, but by the celestial operation of his own Spirit. 
 
 5. Through whom we have received, &c. — Having complet- 
 ed his definition of the gospel, which he introduced for the 
 recommendation of his office, he now returns to speak of his 
 own call ; and it was a great point that this should be 
 proved to the Romans. By mentioning grace and apostle- 
 
CHAP. I. 5. EPISTLE TO THE ROMANS. 47 
 
 ship apart, he adopts a form of speech, 1 which must be un- 
 derstood as meaning, gratuitous apostleship or the favour of 
 the apostleship ; by which he means, that it was wholly 
 through divine favour, not through his own worthiness, that 
 he had been chosen for so high an office. For though it 
 has hardly any thing connected with it in the estimation of 
 the world, except dangers, labours, hatred, and disgrace ; 
 yet before God and his saints, it possesses a dignity of no 
 common or ordinary kind. It is therefore deservedly count- 
 ed a favour. If you prefer to say, " I have received grace 
 that I should be an Apostle," the sense would be the same. 2 
 The expression, on account of his name, is rendered by 
 Ambrose, " in his name," as though it meant, that the 
 Apostle was appointed in the place of Christ to preach the 
 gospel, according to that passage, " We are ambassadors for 
 Christ," &c. (2 Cor. v. 20.) Their opinion, however, seems 
 better, who take name for knowledge ; for the gospel is 
 preached for this end — that we may believe on the name of 
 the Son of God. (John iii. 23.) And Paul is said to have 
 been a chosen vessel, to carry the name of Christ among 
 the Gentiles. (Acts ix. 15.) On account then of his name, 
 which means the same, as though he had said, that I might 
 make known what Christ is. 3 
 
 1 " Hypallage," a figure in grammar, by which a noun or an adjective is 
 put in a form or in a case different from that in which it ought grammati- 
 cally to be. — Ed. 
 
 2 If this view be taken, the best mode would be to render «m, even, 
 " favour, even the apostleship." But, as Wolfius says, " both words would 
 perhaps be better rendered separately, and " grace " or favour be referred 
 to the conversion of the Apostle himself, and " apostleship " to his office. 
 See 1 Tim. i. 12-14 ; and Acts ix. 15 ; xiii. 2 ; xxii. 21. — Ed. 
 
 3 He has taken this claiise before that which follows, contrary to the order 
 of the text, because he viewed it as connected with the receiving of the 
 apostleship. 
 
 " Pro nomine ipsius," — wej roZ hvopxros avrov ; « ad nominis ejus gloriam 
 — to the glory of his name," Turrettin ; " for the purpose of magnifying his 
 name," Chalmers. Hodge observes, " Paul was an apostle that all nations 
 might be obedient, to the honour of Jesus Christ ; that is, so that his name 
 may be known." Some, as Tholuck, connect the words with " obedience 
 to the faith," as they render the phrase, and, in this sense, " that obedience 
 might be rendered to the faith among all nations for the sake of his name." 
 But it is better to connect the words with the receiving of the apostle- 
 ship: it was received for two purposes — that there might be the obedi- 
 ence of faith, and that the name of Christ might be magnified. — Ed. 
 
48 COMMENTARIES ON THE CHAP. I. 5. 
 
 For the obedience of faith, &c. — That is, we have received 
 a command to preach the gospel among all nations, and this 
 gospel they obey by faith. By stating the design of his 
 calling, he again reminds the Romans of his office, as though 
 he said, " It is indeed my duty to discharge the office com- 
 mitted to me, which is to preach the word ; and it is your 
 duty to hear the word and willingly to obey it ; you will other- 
 wise make void the vocation which the Lord has bestowed 
 on me." 
 
 We hence learn, that they perversely resist the authority 
 of God and upset the whole of what he has ordained, 
 who irreverently and contemptuously reject the preaching 
 of the gospel ; the design of which is to constrain us to 
 obey God. We must also notice here what faith is ; the 
 name of obedience is given to it, and for this reason— 
 because the Lord calls us by his gospel ; we respond to 
 his call by faith ; as on the other hand, the chief act of dis- 
 obedience to God is unbelief, I prefer rendering the sentence, 
 " For the obedience of faith/' rather than, " In order that 
 they may obey the faith ;" for the last is not strictly cor- 
 rect, except taken figuratively, though it be found once in 
 the Acts, vi. 7. Faith is properly that by which we obey 
 the gospel. 1 
 
 Among all nations, &c. It was not enough for him 
 to have been appointed an Apostle, except his ministry 
 had reference to some who were to be taught : hence he 
 adds, that his apostleship extended to all nations. He 
 afterwards calls himself more distinctly the Apostle of 
 the Romans, when he says, that they were included in the 
 number of the nations, to whom he had been given as a 
 
 1 It might be rendered, " that there might be the obedience of faith," 
 or, " in order to produce," or, " promote the obedience of faith." The 
 obedience is faith. The command is, " believe," and the obedience must 
 correspond with it. To obey the faith, as in Acts vi. 7, is a different form 
 of expression : the article is prefixed there, it is the faith, meaning the 
 gospel. — See 2 Thess. i. 8. Professor Stuart, and Haldane, agree in this 
 view. The latter refers to Rom. x. 3, where the Israelites are charged 
 for not submitting to God's righteousness; and, in verse 16, it is said, that 
 they had not all obeyed the gospel, " for Esaias saith, Lord, who hath be- 
 lieved our report ?" Then to believe the gospel is in an especial manner 
 to obey it. — Ed. 
 
CHAP. I. 7. EPISTLE TO THE ROMANS. 49 
 
 minister. And further, the Apostles had in common the 
 command to preach the gospel to all the world ; and they 
 were not, as pastors and bishops, set over certain churches. 
 But Paul, in addition to the general undertaking of the 
 apostolic function, was constituted, by a special appointment, 
 to be a minister to proclaim the gospel among the Gentiles. 
 It is no objection to this, that he was forbidden to pass 
 through Macedonia and to preach the word in Mysia : for 
 this was done, not that there were limits prescribed to him, 
 but that he was for a time to go elsewhere ; for the harvest 
 was not as yet ripe there. 
 
 Ye are the called of Jesus Christ, &c. He assigns a reason 
 more nearly connected with them — because the Lord had 
 already exhibited in them an evidence by which he had 
 manifested that he had called them to a participation of the 
 gospel. It hence followed, that if they wished their own 
 calling to remain sure, they were not to reject the ministry 
 of Paul, who had been chosen by the same election of God. 
 I therefore take this clause, " the called of Jesus Christ," as 
 explanatory, as though the particle "even" were inserted; 
 for he means, that they were by calling made partakers of 
 Christ. For they who shall be heirs of eternal life, are 
 chosen by the celestial Father to be children in Christ ; and 
 when chosen, they are committed to his care and protection 
 as their shepherd 1 
 
 7. To all of you who are at Rome, &c. By this happy 
 arrangement he sets forth what there is in us worthy of com- 
 mendation ; he says, that first the Lord through his own 
 kindness made us the objects of his favour and love ; and 
 then that he has called us ; and thirdly, that he has called 
 us to holiness : but this high honour only then exists, when 
 we are not wanting to our calL 
 
 Here a rich truth presents itself to us, to which I shall 
 briefly refer, and leave it to be meditated upon by each in- 
 dividual : Paul does by no means ascribe the praise of our 
 
 1 "The called of Jesus Christ," i.e., the called who belong to Christ. 
 KXnros means, not only those to whom the external call of the gospel has 
 been addressed, but those who have been also internally called." — Stuart. 
 The same author renders the words xXwreTs ayion, in the next verse, 
 " chosen saints," or, " saints effectually called." — Ed. 
 
 D 
 
50 COMMENTARIES ON THE CHAP. I. 7. 
 
 salvation to ourselves, but derives it altogether from the 
 fountain of God's free and paternal love towards us ; for he 
 makes this the first thing — God loves us : and what is the 
 cause of his love, except his own goodness alone ? On this 
 depends our calling, by which in his own time he seals his 
 adoption to those whom he had before freely chosen. "We 
 also learn from this passage that none rightly connect them- 
 selves with the number of the faithful, except they feel 
 assured that the Lord is gracious, however unworthy and 
 wretched sinners they may be, and except they be stimulated 
 by his goodness and aspire to holiness, for he hath not called 
 us to uncleanness, but to holiness. (1 Thess. iv. 7.) As the 
 Greek can be rendered in the second person, I see no reason 
 for any change. 
 
 Grace to you and peace, &c. Nothing is more desirable 
 than to have God propitious to us, and this is signified by 
 grace ; and then to have prosperity and success in all things 
 flowing from him, and this is intimated by peace ; for how- 
 ever tilings may seem to smile on us, if God be angry, even 
 blessing itself is turned to a curse. The very foundation 
 then of our felicity is the favour of God, by which we enjoy 
 true and solid prosperity, and by which also our salvation is 
 promoted even when we are in adversities. 1 And then as 
 he prays to God for peace, we must understand, that what- 
 ever good comes to us, it is the fruit of divine benevolence. 
 Nor must we omit to notice, that he prays at the same time 
 to the Lord Jesus Christ for these blessings. Worthily in- 
 deed is this honour rendered to him, who is not only the 
 administrator and dispenser of his Father's bounty to us, 
 but also works all things in connection with him. It was, 
 however, the special object of the Apostle to show, that 
 through him all God's blessings come to us. 2 
 
 1 " The ancient Greeks and Romans," says Turrettin, " wished to those 
 to whom they wrote, in the inscription of their epistles, health, joy, happi- 
 ness; but Paul prays for far higher blessings, even the favour of God, the 
 fountain of all good things, and peace, in which the Hebrews included all 
 blessings. " — Ed. 
 
 2 « From God our Father, — if God, then able ; if our Father, then 
 willing to enrich us with his gifts : and from our Lord Jesus Christ, — 
 from our Lord, who has purchased them for us ; from Jesus, for without 
 
CHAP. I. 8. EPISTLE TO THE ROMANS. 51 
 
 There are those who prefer to regard the word peace as 
 signifying quietness of conscience ; and that this meaning 
 belongs to it sometimes, I do not deny : but since it is cer- 
 tain that the Apostle wished to give us here a summary of 
 God's blessings, the former meaning, which is adduced by 
 Bucer, is much the most suitable. Anxiously wishing then 
 to the godly what makes up real happiness, he betakes him- 
 self, as he did before, to the very fountain itself, even the 
 favour of God, which not only alone brings to us eternal fe- 
 licity, but is also the source of all blessings in this life. 
 
 8. First, I thank my God through 8. Primum quidern gratias ago 
 Jesus Christ for you all, that your Deo meo per Iesum Christum super 
 faith is spoken of throughout the vobis omnibus, quia fides vestra 
 whole world. prsedicatur in universo mundo. 
 
 9. For God is my witness, whom 9. Testis enim mihi Deus, quern 
 I serve with my spirit in the gospel colo in spiritu meo in Evangelio 
 of his Son, that without ceasing I Filii ipsius, ut continenter memo- 
 make mention of you always in my riam vestri faciam ; 
 
 prayers ; 
 
 10. Making request (if by any 10. Semper in orationibus meis, 1 
 means now at length I might have rogans, si quomodo prosperum iter 
 a prosperous journey by the will of aliquando mihi, obtingat per volun- 
 God) to come unto you. tatem Dei, veniendi ad vos. 
 
 11. For I long to see you, that I 11. Desidero enim videre, vos, ut 
 may impart unto you some spiritual aliquod impertiar vobis donum spiri- 
 gift, to the end ye may be estab- tuale ad vos confirmandos ; 
 
 hshed ; 
 
 12. That is, that I may be com- 12. Hoc est, ad cohortationem 
 forted together with you, by the mutuo percipiendam in vobis per 
 mutual faith both of you and me. mutuam fidem, vestram atque meam. 
 
 8. I first 2 indeed, &c. Here the beginning commences, 
 altogether adapted to the occasion, as he seasonably pre- 
 pares them for receiving instruction by reasons connected 
 with himself as well as with them. What he states respect- 
 ing them is, the celebrity of their faith ; for he intimates 
 that they being honoured with the public approbation of the 
 churches, could not reject an Apostle of the Lord, without 
 disappointing the good opinion entertained of them by all ; 
 
 these we cannot be saved ; from Christ, for he is anointed with grace and 
 peace. John. i. 16." — Parr. 
 
 1 Margin, " in all my prayers." 
 
 2 " It does not mean here the first in point of importance, but first in 
 the order of time." — Stuart. The same author thinks that pi* here has 
 its corresponding 2s in verse 13, oil 6ixu U v^x;, &c. — Ed. 
 
52 COMMENTARIES ON THE CHAP. I. 8. 
 
 and such a thing would have been extremely uncourteous 
 and in a manner bordering on perfidy. As then this tes- 
 timony justly induced the Apostle, by affording him an as- 
 surance of their obedience, to undertake, according to his 
 office, to teach and instruct the Romans ; so it held them 
 bound not to despise his authority. With regard to himself, 
 he disposes them to a teachable spirit by testifying his love 
 towards them : and there is nothing more effectual in gain- 
 ing credit to an adviser, than the impression that he is cor- 
 dially anxious to consult our wellbeing. 
 
 The first thing worthy of remark is, that he so commends 
 their faith, 1 that he implies that it had been received from 
 God. We are here taught that faith is God's gift : for 
 thanksgiving is an acknowledgment of a benefit. He who 
 gives thanks to God for faith, confesses that it comes from 
 him. And since we find that the Apostle ever begins his 
 congratulations with thanksgiving, let us know that we are 
 hereby reminded, that all our blessings are God's free gifts. 
 It is also needful to become accustomed to such forms of 
 speaking, that we may be led more fully to rouse ourselves 
 in the duty of acknowledging God as the giver of all our 
 blessings, and to stir up others to join us in the same 
 acknowledgment. If it be right to do this in little things, 
 how much more with regard to faith ; which is neither 
 a small nor an indiscriminate (promiscua) gift of God. 
 We have here besides an example, that thanks ought to be 
 given through Christ, according to the Apostle's command 
 in Heb. xiii. 15 ; inasmuch as in his name we seek and 
 obtain mercy from the Father. — I observe in the last place, 
 that he calls him his God. This is the faithful's special 
 privilege, and on them alone God bestows this honour. 
 There is indeed implied in this a mutual relationship, which 
 is expressed in this promise, " I will be to them a God ; they 
 shall be to me a people." (Jer. xxx. 22.) I prefer at the 
 same time to confine this to the character which Paul sus- 
 
 1 u Faith is put here for the whole religion, and means the same as your 
 piety. Faith is one of the principal things of religion, one of its first re- 
 quirements, and hence it signifies religion itself." — Barnes. It is indeed 
 the principal thing, the very basis of religion. Heb. xi. 6. — Ed. 
 
CHAP. 1. 9. EPISTLE TO THE KOMANS. 53 
 
 tained, as an attestation of his obedience to the end in the 
 work of preaching the gospel. So Hezekiah called God the 
 God of Isaiah, when he desired him to give him the testi- 
 mony of a true and faithful Prophet. (Is. xxxvii. 4.) So 
 also he is called in an especial manner the God of Daniel. 
 (Dan. vi. 20.) 
 
 Through the whole world. The eulogy of faithful men was 
 to Paul equal to that of the whole world, with regard to the 
 faith of the Romans ; for the unbelieving, who deemed it 
 detestable, could not have given an impartial or a correct 
 testimony respecting it. We then understood that it was 
 by the mouths of the faithful that the faith of the Romans 
 was proclaimed through the whole world ; and that they were 
 alone able to judge rightly of it, and to pronounce a correct 
 opinion. That this small and despised handful of men 
 were unknown as to their character to the ungodly, even at 
 Rome, was a circumstance he regarded as nothing ; for Paul 
 made no account of their judgment. 
 
 9. For God is my witness, &c. He proves his love by its 
 effects ; for had he not greatly loved them, he would not 
 have so anxiously commended them to the Lord, and espe- 
 cially he would not have so ardently desired to promote 
 their welfare by his own labours. His anxiety then and his 
 ardent desire were certain evidences of his love ; for had 
 they not sprung from it, they would never have existed. 
 And as he knew it to be necessary for establishing confidence 
 in his preaching, that the Romans should be fully persuaded 
 of his sincerity, he added an oath — a needful remedy, 
 whenever a declaration, which ought to be received as true 
 and indubitable, vacillates through uncertainty. For since 
 an oath is nothing else but an appeal to God as to the 
 truth of what we declare, most foolish is it to deny that the 
 Apostle used here an oath. He did not notwithstanding 
 transgress the prohibition of Christ. 
 
 It hence appears that it was not Christ's design (as the 
 superstitious Anabaptists dream) to abolish oaths altogether, 
 but on the contrary to call attention to the due observance 
 of the law ; and the law, allowing an oath, only condemns 
 perjury and needless swearing. If then we would use an 
 
54 COMMENTARIES ON THE CHAP. I. 9- 
 
 oath aright, let us imitate the seriousness and the reverent 
 manner exhibited by the Apostles ; and that you may un- 
 derstand what it is, know that God is so called as a witness, 
 that he is also appealed to as an avenger, in case we deceive ; 
 which Paul expresses elsewhere in these words, " God is a 
 witness to my soul." (2 Cor. i. 23.) 1 
 
 Whom I serve with my spirit, &c. It is usual with pro- 
 fane men, who trifle with God, to pretend his name, no less 
 boldly than presumptuously ; but the Apostle here speaks 
 of his own piety, in order to gain credit ; and those, in whom 
 the fear of God and reverence for his name prevail, will 
 dread to swear falsely. At the same time, he sets his own 
 spirit in opposition to the outward mask of religion ; for as 
 many falsely pretend to be the worshippers of God, and out- 
 wardly appear to be so, he testifies that he, from the heart, 
 served God. 2 It may be also that he alluded to the ancient 
 ceremonies, in which alone the Jews thought the worship of 
 God consisted. He then intimates, that though he retained 
 not observance of these, he was yet a sincere worshipper of 
 God, according to what he says in Phil. iii. 3, " We are the 
 true circumcision, who in spirit serve God, and glory not in 
 the flesh." He then glories that he served God with sincere 
 devotion of heart, which is true religion and approved wor- 
 ship. 
 
 But it was expedient, as I have said, in order that his 
 oath might attain more credit, that Paul should declare his 
 piety towards God ; for perjury is a sport to the ungodly, 
 while the pious dread it more than a thousand deaths ; inas- 
 much as it cannot be, but that where there is a real fear of 
 God, there must be also a reverence for his name. It is then 
 the same thing, as though Paul had said, that he knew how 
 much sacredness and sincerity belonged to an oath, and that 
 
 1 The passage in Matt. v. 33-37, lias been often wholly misunderstood. 
 That oaths in common conversation are alone prohibited, is quite evi- 
 dent from what the passage itself contains. In solemn oaths there was 
 no swearing by " heaven," or by " God's throne," or by " the earth," or 
 by " Jerusalem," or by " the head." Such forms were only used in con- 
 versation, as similar ones are still used : and these kinds of swearing are 
 alone condemned by our Saviour. — Ed. 
 
 2 " Sincere et vere — sincerely and truly," Wulfius ; " not merely exter- 
 nally, but cordially," Hodge. 
 
CHAP. I. 9. EPISTLE TO THE EOMANS. 55 
 
 he did not rashly appeal to God as a witness, as the profane 
 are wont to do. And thus, by his own example, he teaches 
 us, that whenever we swear, we ought to give such evidence 
 of piety, that the name of God, which we use in our declara- 
 tions, may retain its sacredness. And further, he gives a 
 proof, even by his own ministry, that he worshipped not God 
 feignedly ; for it was the fullest evidence, that he was a man 
 devoted to God's glory, when he denied himself, and hesi- 
 tated not to undergo all the hardships of reproach, poverty, 
 and hatred, and even the peril of death, in advancing the 
 kingdom of God. 1 
 
 Some take this clause, as though Paul intended to recom- 
 mend that worship which he said he rendered to God, on 
 this account, — because it corresponded with what the gospel 
 prescribes. It is indeed certain that spiritual worship is 
 enjoined on us in the gospel ; but the former interpretation 
 is far the most suitable, — that he devoted his service to God 
 in preaching the gospel. He, however, makes at the same 
 time a difference between himself and hypocrites, who have 
 something else in view rather than to serve God ; for ambi- 
 tion, or some such thing, influences most men ; and it is far 
 from being the case, that all engage cordially and faithfully 
 in this office. The meaning is, that Paul performed sin- 
 cerely the office of teaching ; for what he says of his own 
 devotion he applies to this subject. 
 
 But we hence gather a profitable doctrine ; for it ought to 
 add no little encouragement to the ministers of the gospel, 
 when they hear that, in preaching the gospel, they render 
 an acceptable and a valuable service to God. What, indeed, 
 is there to prevent them from regarding it an excellent ser- 
 vice, when they know that their labour is pleasing to God, 
 and is aj>proved by him ? Moreover, he calls it the gospel of 
 the Son of God ; for Christ is in it made known, who has 
 been appointed by the Father for this end, — that he, being- 
 glorified, should also glorify the Father, 
 
 1 'eh tu ihayyix'tu tcZ viov ahvoZ, " by the preaching of the gospel, &c," 
 Stuart. " In predicando evangelio— in preacliing the gospel," Bcza. _ " I 
 serve God, not in teaching legal rites, but a much more celestial doctrine," 
 Grotius. 
 
56 COMMENTARIES ON THE CHAP. I. 10. 
 
 That continually, &c. He still further sets forth the 
 ardour of his love by his very constancy in praying for them. 
 It was, indeed, a strong evidence, when he poured forth no 
 prayers to the Lord without making mention of them. That 
 the meaning may be clearer, I render iravrore, " always " as 
 though it was said, " In all my prayers," or, " whenever I 
 address God in prayer, I join a mention of you/' 1 Now he 
 speaks not of every kind of calling on God, but of those 
 prayers to which the saints, being at liberty, and laying 
 aside all cares, apply their whole attention to the work ; for 
 he might have often expressed suddenly this or that wish, 
 when the Romans did not come into his mind ; but when- 
 ever he had previously intended, and, as it were, prepared 
 himself to offer up prayers to God, among others he remem- 
 bered them. He then speaks peculiarly of those prayers, 
 for which the saints deliberately prepare themselves ; as we 
 find to have been the case with our Lord himself, who, for 
 this purpose, sought retirement. He at the same time inti- 
 mates how frequently, or rather, how unceasingly he was 
 engaged in such prayers, since he says that he prayed con- 
 tinually. 
 
 10. Requesting, if by any means, &c. As it is not pro- 
 bable that we from the heart study his benefit, whom we are 
 not ready to assist by our labours, he now adds, after having 
 said that he was anxious for their welfare, that he showed 
 by another proof his love to them, as before God, even by 
 requesting that he might be able to advance their interest. 
 That you may, therefore, perceive the full meaning, read the 
 words as though the word also were inserted, requesting 
 also, if by any means, &c. By saying, A prosperous journey 
 
 1 The order of the words, as arranged by Calvin, is better than that of 
 our version ; he connects " always in my prayers," or, " in all my prayers," 
 with " requesting." The simpler rendering would be as follows : — 
 
 9. My witness indeed is God, whom I serve with my spirit in the 
 
 10. gospel of his Son, that I unceasingly make mention of you, always 
 
 requesting in my prayers, that by some means now at length I 
 
 may, through the will of God, have a free course to come to you. 
 
 " In the gospel," may either mean " according to the gospel," or, " in 
 
 preaching the gospel." Hodge prefers the first. The particle " clearly 
 
 means " that " in this connection. That it is used in this sense in the 
 
 New Testament there can be no doubt ; see Acts xxvi. 8, 23 ; Heb. vii. 15. 
 
CHAP. I. 12. EPISTLE TO THE ROMANS. 57 
 
 by the will of God, he shows, not only that he looked to the 
 Lord's favour for success in his journey, but that he deemed 
 his journey prosperous, if it was approved by the Lord. 
 According to this model ought all our wishes to be formed. 
 
 11. For I greatly desire to see you. He might, indeed, 
 while absent, have confirmed their faith by his doctrine ; 
 but as advice is better taken from one present, he had a de- 
 sire to be with them. But he explains what his object was, 
 and shows that he wished to undertake the toil of a journey, 
 not for his own, but for their advantage. — Spiritual gifts 1 he 
 calls those which he possessed, being either those of doctrine, 
 or of exhortation, or of prophecy, which he knew had come 
 to him through God's favour. He has here strikingly point- 
 ed out the use of gifts by the word, imparting : for differ- 
 ent gifts are distributed to each individual, that all may 
 in kindness mutually assist one another, and transfer to 
 others what each one possesses. See chap. xii. 3 ; and 1 
 Cor. xii. 11. 
 
 To confirm you, &c. He modifies what he had said of 
 imparting, lest he should seem to regard them such as were 
 yet to be instructed in the first elements of religion, as 
 though they were not hitherto rightly taught in Christ. He 
 then says, that he wished so to lend his aid to them, that 
 they who had for the most part made a proficiency, might 
 be further assisted : for a confirmation is what we all want, 
 until Christ be fully formed in us. (Eph. iv. 18.) 
 
 12. Being not satisfied with this modest statement, he 
 qualifies it, and shows, that he did not so occupy the place 
 of a teacher, but that he wished to learn also from them ; 
 as though he said, " I desire so to confirm you according to 
 the measure of grace conferred on me, that your example 
 
 1 The words, <n x^S" r f ia vnttftxrmov, some spiritual gift, or benefit, seem 
 to be of a general import. Some, such as Chalmers and Haldane, have 
 supposed that a miraculous power is intended, which the Apostles alone 
 conveyed, such as the power of speaking with tongues : but most Commen- 
 tators agree in the view here given. The phrase is not found in any other 
 place: x^S ,<r ^ a ' in the plural number, is used to designate miraculous 
 powers, 1 Cor. xii. 9 ; and ™ wsuftarixa mean the same, 1 Cor. xiv. 1. But 
 here, no doubt, the expression includes any gift or benefit, whether mira- 
 culous or ordinary, which the Apostle might have been made the means of 
 conveying. — Ed. 
 
58 COMMENTARIES ON THE CHAP. I. 12. 
 
 may also add courage (alacritatem — alacrity) to my faith, 
 and that we may thus mutually benefit one another." 
 
 See to what degree of modesty his pious heart submitted 
 itself, so that he disdained not to seek confirmation from 
 unexperienced beginners : nor did he speak dissemblingly, 
 for there is no one so void of gifts in the Church of Christ, 
 who is not able to contribute something to our benefit : but 
 we are hindered by our envy and by our pride from gather- 
 ing such fruit from one another. Such is our high-minded- 
 ness, such is the inebriety produced by vain reputation, that 
 despising and disregarding others, every one thinks that he 
 possesses what is abundantly sufficient for himself. I prefer 
 to read with Bucer, exhortation {exhortationem — encourage- 
 ment) rather than consolatim ; for it agrees better with the 
 former part. 1 
 
 13. Now I would not have you 13. Nolo vero vos ignorare, fra- 
 ignorant, brethren, that oftentimes tres, quod ssepe propositi venire ad 
 I purposed to come unto you, (but vos, et impeditus sum hactenus, ut 
 
 1 The verb is ffv/^Ta^a»Xn^vai, which Grotius connects with tvnvroOu in 
 the preceding verse ; and adds, " He softens what he had said, by showing, 
 that he would not only bring some joy to them, but they also to him." 
 " Ut percipiam consolationem — that I may receive consolation," Piscator ; 
 — " Ut una recreemur — that we may be together refreshed," Castelio ; 
 "Adcommunem exhortationem percipiendam — in order to receive com- 
 mon exhortation," Beza; " Ut gaudium et voluptatem ex vobis percipiam 
 — that I may receive joy and pleasure from you ;" vel, " Ut mutuo solatio 
 invicem nos erigamus atque firmemus — that by mutual comfort we may 
 console and strengthen one another," Schleusner. 
 
 The verb with the prefix, </»*, is only found here ; but the verb ira^a- 
 x.a.x'iu> frequently occurs, and its common meaning is, to beseech, to exhort, 
 to encourage, and by these means to comfort. 
 
 With regard to this passage, Professor Stuart says, " I have rendered 
 the Avord, comfort, only because I cannot find any English word which will 
 convey the full sense of the original." 
 
 " The word rendered to comfort" says Professor Hodge, " means to in- 
 vite, to exhort, to instruct, to console, &c. Which of these senses is to be 
 preferred here, it is not easy to decide. Most probably the Apostle in- 
 tended to use the word in a wide sense, as expressing the idea, that he might 
 be excited, encouraged, and comforted by his intercourse with his Chris- 
 tian brethren." — The two verses may be thus rendered: — 
 
 11. For I desire much to see you, that I may impart to you some spi- 
 
 12. ritual benefit, so that you may be strengthened: this also is what 1 
 desire, to be encouraged together with you, through the faith which 
 is in both, even in you and in me. 
 
 Grotius observes, " *v kwfaon improprie dixit pro in utrisque, in me et 
 vobis. Dixit sic et Demosthenes, ™ -xfis «.xxrixou ," — Ed, 
 
CHAP. I. 13. EPISTLE TO THE ROMANS. 59 
 
 was let hitherto,) that I might have fructum aliquem haberem in vobis, 
 
 some fruit among you also, even as sicut et in reliquis gentibus. 
 among other Gentiles. 
 
 14. I am debtor both to the Greeks 14. Et Grsecis et Barbaris et 
 and to the Barbarians, both to the sapientibus et stultis debitor sum. 
 wise and to the unwise. 
 
 15. So, as much as in me is, I am 15. Itaque quantum in me est, 
 ready to preach the gospel to you paratus sum vobis quoque qui Ro- 
 that are at Rome also. mse estis Evangelizare. 
 
 13. J would not that you should be ignorant. What he 
 has hitherto testified — that he continually requested of the 
 Lord that he might visit them, might have appeared a vain 
 thing, and could not have obtained credit, had he neglected 
 to seize the occasion when offered : he therefore says, that 
 the effort had not been wanting, but the opportunity ; for 
 he had been prevented from executing a purpose often 
 formed. 
 
 "We hence learn that the Lord frequently upsets the pur- 
 poses of his saints, in order to humble them, and by such 
 humiliation to teach them to regard his Providence, that 
 they may rely on it ; though the saints, who design nothing 
 without the Lord's will, cannot be said, strictly speaking, to 
 be driven away from their purposes. It is indeed the pre- 
 sumption of impiety to pass by God, and without him to 
 determine on things to come, as though they were in our 
 own power ; and this is what James sharply reprehends in 
 chap. iv. 13. 
 
 But he says that he was hindered : you must take this in 
 no other sense, but that the Lord employed him in more 
 urgent concerns, which he could not have neglected without 
 loss to the Church. Thus the hinderances of the godly and 
 of the unbelieving differ : the latter perceive only that they 
 are hindered, when they are restrained by the strong hand 
 of the Lord, so as not to be able to move ; but the former 
 are satisfied with an hinderance that arises from some ap- 
 proved reason ; nor do they allow themselves to attempt any 
 thing beyond their duty, or contrary to edification. 
 
 That I might obtain some fruit, &c. He no doubt speaks 
 of that fruit, for the gathering of which the Lord sent his 
 Apostles, " I have chosen you, that ye may go and bring 
 forth fruit, and that your fruit may remain." (John xv. 16.) 
 
60 COMMENTARIES ON THE CHAP. I. 14. 
 
 Though he gathered it not for himself, but for the Lord, he 
 yet calls it his own ; for the godly have nothing more as 
 their own than the work of promoting the glory of the 
 Lord, with which is connected all their happiness. And he 
 records what had happened to him with respect to other 
 nations, that the Romans might entertain hope, that his 
 coming to them would not be unprofitable, which so many 
 nations had found to have been attended with so much 
 benefit. 
 
 14. / am a debtor both to the Greeks and to the Barbarians, 
 &c. Those whom he means by the Greeks and the Bar- 
 barians, he afterwards explains by adding, both to the wise 
 and to the foolish ; which words Erasmus has not rendered 
 amiss by " learned and unlearned," (eruditos et rudes,) but 
 I prefer to retain the very words of Paul. He then takes 
 an argument from his own office, and intimates that it 
 ought not to be ascribed to his arrogance, that he thought 
 himself in a manner capable of teaching the Romans, how- 
 ever much they excelled in learning and wisdom and in the 
 knowledge of things, inasmuch as it had pleased the Lord 
 to make him a debtor even to the wise. 1 
 
 Two things are to be here considered — that the gospel is 
 by a heavenly mandate destined and offered to the wise, in 
 order that the Lord may subject to himself all the wisdom 
 of this world, and make all variety of talents, and every 
 kind of science, and the loftiness of all arts, to give way to 
 the simplicity of his doctrine ; and what is more, they are 
 to be reduced to the same rank with the unlearned, and to 
 be made so meek, as to be able to bear those to be their 
 fellow-disciples under their master, Christ, whom they would 
 not have deigned before to take as their scholars ; and then, 
 that the unlearned are by no means to be driven away from 
 
 1 Chalmers paraphrases the text thus — " I am bound, or I am under 
 obligation, laid upon me by the duties of my office, to preach both to 
 Greeks and Barbarians, both to the wise and the unwise." 
 
 In modern phraseology, the words may be rendered, " Both to the civi- 
 lized and to the uncivilized, both to the learned and to the unlearned, am 
 I a debtor." The two last terms are not exactly parallel to the two first, 
 as many unlearned were among the Greeks, or the civilized, as well as 
 among the Barbarians. — Ed. 
 
CHAP. I. 16. EPISTLE TO THE ROMANS. 61 
 
 this school, nor are they to flee away from it through ground- 
 less fear ; for if Paul was indebted to them, being a faithful 
 debtor, he had doubtless discharged what he owed ; and 
 thus they will find here what they will be capable of enjoy- 
 ing. All teachers have also a rule here which they are to 
 follow, and that is, modestly and kindly to accommodate 
 themselves to the capacities of the ignorant and unlearned. 
 Hence it will be, that they will be able, with more evenness- 
 of mind, to bear with many absurdities and almost innumer- 
 able things that may disgust them, by which they might 
 otherwise be overcome. They are, however, to remember, 
 that they are not so indebted to the foolish, as that they are 
 to cherish their folly by immoderate indulgence. 
 
 15. I am therefore ready, 1 &c. He concludes what he 
 had before said of his desire — that as he knew it to be his 
 duty to spread the gospel among them, in order to gather 
 fruit for the Lord, he was anxious to fulfil God's calling, as 
 far as he was allowed to do so by the Lord. 
 
 16. For I am not ashamed of the 16. Non enim pudet me Evan- 
 gospel of Christ : for it is the power gelii Christi, quandoquidem potentia 
 of God unto salvation to every one est Dei, in salutem omni credenti, 
 that believeth ; to the Jew first, and Iudseo primum, deinde Grseco. 
 also to the Greek. 
 
 17. For therein is the righteous- 17. Nam justitia Dei in eo reve- 
 ness of God revealed from faith to latur ex fide in fidem, sicut scrip- 
 faith : as it is written, The just shall turn est, Justus ex fide sua vivet. 
 live by faith. 
 
 16. / am not indeed ashamed, &c. This is an anticipa- 
 tion of an objection ; for he declares beforehand, that he 
 cared not for the taunts of the ungodly ; and he thus pro- 
 vides a way for himself, by which he proceeds to pronounce 
 an eulogy on the value of the gospel, that it might not ap- 
 pear contemptible to the Romans. He indeed intimates 
 that it was contemptible in the eyes of the world ; and he 
 
 1 to wt ifil 7rgi0vfu>\; literally, " As to me there is readiness;" or, accord- 
 ing to Stuart, " There is a readiness so far as it respects me." But, " I 
 am ready," or, " I am prepared," conveys the meaning sufficiently, with- 
 out the other words, " As much as in me is." By saying that he was pre- 
 pared, he intimates that the event depended on another, even on God. — 
 Ed. 
 
62 COMMENTARIES ON THE CHAP. I. 16. 
 
 does this by saying, that he was not ashamed of it. And 
 thus he prepares them for bearing the reproach of the cross 
 of Christ, lest they should esteem the gospel of less value by 
 finding it exposed to the scoffs and reproaches of the un- 
 godly ; and, on the other hand, he shows how valuable it 
 was to the faithful. If, in the first place, the power of God 
 ought to be extolled by us, that power shines forth in the 
 gospel ; if, again, the goodness of God deserves to be sought 
 and loved by us, the gospel is a display of his goodness. It 
 ought then to be reverenced and honoured, since veneration 
 is due to God's power ; and as it avails to our salvation, it 
 ought to be loved by us. 
 
 But observe how much Paul ascribes to the ministry of 
 the word, when he testifies that God thereby puts forth his 
 power to save ; for he speaks not here of any secret revela- 
 tion, but of vocal preaching. It hence follows, that those as 
 it were wilfully despise the power of God, and drive away 
 from them his delivering hand, who withdraw themselves 
 from the hearing of the word. 
 
 At the same time, as he works not effectually in all, but 
 only where the Spirit, the inward Teacher, illuminates the 
 heart, he subjoins, To every one who believeth. The gospel 
 is indeed offered to all for their salvation, but the power of 
 it appears not everywhere : and that it is the savour of 
 death to the ungodly, does not proceed from what it is, but 
 from their own wickedness. By setting forth but one sal- 
 vation he cuts off every other trust. When men withdraw 
 themselves from this one salvation, they find in the gospel 
 a sure proof of their own ruin. Since then the gospel in- 
 vites all to partake of salvation without any difference, it is 
 rightly called the doctrine of salvation : for Christ is there 
 offered, whose peculiar office is to save that which was lost ; 
 and those who refuse to be saved by him, shall find him a 
 Judge. But everywhere in Scripture the word salvation is 
 simply set in opposition to the word destruction : and hence 
 we must observe, when it is mentioned, what the subject of 
 the discourse is. Since then the gospel delivers from ruin 
 and the curse of endless death, its salvation is eternal life. 1 
 
 1 On the jyower of God, Parens observes, that the abstract, after the 
 
CHAP. I. 17. EPISTLE TO THE EOMANS. 63 
 
 First to the Jew and then to the Greek. Under the word 
 Greek, lie includes all the Gentiles, as it is evident from the 
 comparison that is made ; for the two clauses comprehend 
 all mankind. And it is probable that he chose especially 
 this nation to designate other nations, because, in the first 
 place, it was admitted, next to the Jews, into a participation 
 of the gospel covenant ; and, secondly, because the Greeks, 
 on account of their vicinity, and the celebrity of their lan- 
 guage, were more known to the Jews. It is then a mode of 
 speaking, a part being taken for the whole, by which he 
 connects the Gentiles universally with the Jews, as partici- 
 pators of the gospel : nor does he thrust the Jews from their 
 own eminence and dignity, since they were the first partak- 
 ers of God's promise and calling. He then reserves for them 
 their prerogative ; but he immediately joins the Gentiles, 
 though in the second place, as being partakers with them. 
 
 17. For 1 the righteousness of God, &c. This is an explana- 
 tion and a confirmation of the preceding clause — that the 
 gospel is the power of God unto salvation. For if we seek 
 salvation, that is, life with God, righteousness must be first 
 sought, by which being reconciled to him, we may, through 
 him being propitious to us, obtain that life which consists 
 only in his favour; for, in order to be loved by God, we 
 must first become righteous, since he regards unrighteous- 
 ness with hatred. He therefore intimates, that we cannot 
 obtain salvation otherwise than from the gospel, since no- 
 where else does God reveal to us his righteousness, which 
 
 Hebrew manner, is put for the concrete. Power means the instrument 
 of God's power ; that is, the gospel is an instrument rendered efficacious 
 by divine power to convey salvation to believers : or, as Stuart says, " It 
 is powerful through the energy which he imparts, and so it is called his 
 power." Chalmers gives this paraphrase, " It is that, which however 
 judged and despised as a weak instrument by the men of this world — it is 
 that, to which he, by his own power, gives effect for the recovery of that 
 life which all men had forfeited and lost by sin." 
 
 " The gospel is a divine act, which continues to operate through all 
 ages of the world, and that not in the first place outwardly, but inwardly, 
 in the depths of the soul, and for eternal purposes." — Dr. Olshausen. 
 
 1 " The causative, y«£, indicates a connexion with the preceding, that 
 the gospel is the power of God : the reason is, because by the gospel is 
 revealed the righteousness of God, that is, made known by it is a Avay of 
 righteousness and of obtaining life before God, which neither the law, nor 
 philosophy, nor any other doctrine, was able to show." — Parens. 
 
64- COMMENTARIES ON THE CHAP. I. ] 7. 
 
 alone delivers us from perdition. Now this righteousness, 
 which is the groundwork of our salvation, is revealed in the 
 gospel : hence the gospel is said to be the power of God 
 unto salvation. Thus he reasons from the cause to the 
 effect. 
 
 Notice further, how extraordinary and valuable a treasure 
 does God bestow on us through the gospel, even the com- 
 munication of his own righteousness. I take the righteous- 
 ness of God to mean, that which is approved before his 
 tribunal ; x as that, on the contrary, is usually called the 
 righteousness of men, which is by men counted and supposed 
 to be righteousness, though it be only vapour. Paul, how- 
 ever, I doubt not, alludes to the many prophecies in which 
 the Spirit makes known everywhere the righteousness of 
 
 1 " The righteousness of God," hieaurvMi h»u, has been the occasion of 
 much toil to critics, but without reason : the very context is sufficient to 
 show its meaning, it being what the gospel reveals, and what the gospel 
 reveals is abundantly known from other passages. Whether we say, it is 
 the righteousness which is approved of God, as Calvin says, or provided 
 by God, or contrived by God, or imputed by God, the meaning does not 
 materially differ, and indeed all these things, as it is evident from Scrip- 
 ture, are true respecting it. 
 
 There is more difficulty connected with the following words, i» viirricos 
 tis iriffTn. The view which Calvin gives was adopted by some of the 
 Fathers, such as Theophylact and Clemens Alexandrinus ; and it is that 
 of Melancthon, Beza, Scaliger, Locke, and many others. From Poole we 
 find that Chrysostom gave this exposition, " From the obscure and in- 
 choate faith of the Old Testament to the clear and full faith of the New ;" 
 and that Ambrose's exposition was the following, " From the faith or 
 fidelity of God who promises to the faith of him who believes." But in 
 all these views there is not that which comports with the context, nor is 
 the construction very intelligible — " revealed from faith," what can it 
 mean ? To render the passage intelligibly, l» vrlffrius must be connected 
 with lixuioo-vvt) fa™, as suggested by Hammond, and followed by Doddridge 
 and Macknight. Then it would be, " The righteousness of God by faith, 
 or, which is by faith :" this is revealed in the gospel " to faith," that is, 
 in order that it may be believed ; which is often the force of tis before a 
 noun ; as, tis «i» avopiuv — in order to do wickedness ; or, us «7«^«» — in 
 order to practise holiness, Rom vi. 19. Chalmers, Stuart, Barnes, and 
 Haldane take this view. The verse may be thus rendered, — 
 
 For the righteousness of God by faith is in it revealed in order to 
 be believed, as it is written, " The just shall by faith live." 
 The same truth is conveyed in chap. iii. 22 ; and similar phraseology is 
 found in Phil. iii. 9. 
 
 Barnes seems fully to express the import of the passage in these words, 
 " God's plan of justifying men is revealed in the gospel, which plan is by 
 faith, and the benefits of which plan shall be extended to all that have 
 faith or that believe." — Ed. 
 
CHAP. I. 17. EPISTLE TO THE KOMANS. 65 
 
 God in the future kingdom of Christ. Some explain it as 
 the righteousness which is freely given us by God : and I 
 indeed confess that the words will bear this sense ; for God 
 justifies us by the gospel, and thus saves us : yet the former 
 view seems to me more suitable, though it is not what I 
 make much of. Of greater moment is what some think, 
 that this righteousness does not only consist in the free re- 
 mission of sins, but also, in part, includes the grace of re- 
 generation. But I consider, that we are restored to life 
 because God freely reconciles us to himself, as we shall here- 
 after show in its proper place. 
 
 But instead of the expression he used before, " to every 
 one who believeth," he says now, from, faith ; for righteous- 
 ness is offered by the gospel, and is received by faith. And 
 he adds, to faith : for as our faith makes progress, and as it 
 advances in knowledge, so the righteousness of God increases 
 in us at the same time, and the possession of it is in a 
 manner confirmed. When at first we taste the gospel, we 
 indeed see God's smiling countenance turned towards us, 
 but at a distance : the more the knowledge of true religion 
 grows in us, by coming as it were nearer, we behold God's 
 favour more clearly and more familiarly. What some think, 
 that there is here an implied comparison between the Old 
 and New Testament, is more refined than well-founded ; for 
 Paul does not here compare the Fathers who lived under the 
 law with us, but points out the daily progress that is made 
 by every one of the faithful. 
 
 As it is written, &c. By the authority of the Prophet 
 Habakkuk he proves the righteousness of faith ; for he, pre- 
 dicting the overthrow of the proud, adds this — that the life 
 of the righteous consists in faith. Now we live not before 
 God, except through righteousness : it then follows, that 
 our righteousness is obtained by faith ; and the verb being 
 future, designates the real perpetuity of that life of which 
 he speaks ; as though he had said, — that it would not be 
 momentary, but continue for ever. For even the ungodly 
 swell with the false notion of having life ; but when they 
 say, " Peace and safety/' a sudden destruction comes upon 
 them, (1 Thess. v. 3.) It is therefore a shadow, which en- 
 
 E 
 
66 COMMENTARIES ON THE CHAP. I. 17. 
 
 dures only for a moment. Faith alone is that which secures 
 the perpetuity of life ; and whence is this, except that it 
 leads us to God, and makes our life to depend on him ? For 
 Paul would not have aptly quoted this testimony had not 
 the meaning of the Prophet been, that we then only stand, 
 when by faith we recumb on God : and he has not certainly 
 ascribed life to the faith of the godly, but in as far as they, 
 having renounced the arrogance of the world, resign them- 
 selves to the protection of God alone. 1 
 
 He does not indeed professedly handle this subject ; and 
 hence he makes no mention of gratuitous justification : but 
 it is sufficiently evident from the nature of faith, that this 
 testimony is rightly applied to the present subject. Besides, 
 we necessarily gather from his reasoning, that there is a 
 mutual connection between faith and the gospel : for as the 
 just is said to live by faith, he concludes that this life is 
 received by the gospel. 
 
 We have now the principal point or the main hinge of the 
 first part of this Epistle, — that we are justified by faith 
 through the mercy of God alone. We have not this, indeed, 
 as yet distinctly expressed by Paul ; but from his own words 
 it will hereafter be made very clear — that the righteousness, 
 which is grounded on faith, depends entirely on the mercy 
 of God. 
 
 18. For the wrath of God is re- 18. Revelatur enim ira Dei e 
 vealed from heaven against all un- coelo, super omnem impietatem et 
 godliness and unrighteousness of injustitiam hominum, veritatem Dei 
 men, who hold the truth in unright- injuste continentium : 
 
 eousness ; 
 
 19. Because that which may he 19. Quia quod cognoscitur de 
 known of God is manifest in them : Deo manifestum est in ipsis : Deus 
 for God hath shewed it unto them. enim illis manifestavit. 
 
 1 Here is an instance in which Paul quotes the Old Testament, neither 
 exactly from the Hebrew nor the Septuagint. The Hebrew is, " The 
 just, — by his faith shall he live," iTTP inJlDKD pH^» : and the Septuagint 
 turns " his " into "my," i It Vikuios lx *ivrtus pov %»<rtrai — " The just shall 
 by my faith live ;" — " by my faith," that is, according to the tenor of the 
 passage, "by faith in me." The passage is quoted by him twice besides, 
 in Gal. hi. 11, and in Heb. x. 38, but exactly in the same words, without 
 the pronoun " his" or "my." His object in this, as in some similar in- 
 stances, was to state the general truth contained in the passage, and not 
 to give a strictly verbal quotation. — Ed, 
 
CHAP. I. 18. EPISTLE TO THE ROMANS. 67 
 
 20. For the invisible things of him 20. Si quidem invisibilia ipsius, 
 from the creation of the world are ex creatione mundi operibus intel- 
 clearly seen, being understood by the lecta, conspiciuntur, seterna quoque 
 things that are made, even his eter- ejus potentia, et divinitas ; ut sint 
 nal power and Godhead ; so that inexcusabiles. 
 
 they are without excuse : 
 
 21. Because that, when they knew 21. Quoniam quum Deum cog- 
 God, they glorified him not as God, novissent, non tanquam Deo gloriam 
 neither were thankful ; but became dederunt, aut grati fuerunt ; exina- 
 vain in their imaginations, and their niti sunt in cogitationibus suis, et 
 foolish heart was darkened. obtenebratumeststultumcoreorum. 
 
 22. Professing themselves to be 22. Quum se putarent sapientes, 
 wise, they became fools, stulti facti stmt, 
 
 23. And changed the glory of the 23. Et mutaverunt gloriam incor- 
 uncorruptible God into an image ruptibilis Dei similitudine imaginis 
 made like to corruptible man, and corruptibilis hominis, et volucrum, 
 to birds, and four-footed beasts, and et quadrupedum, et serpentum. 
 creeping things. 
 
 18. For 1 revealed, &c. He reasons now by stating things 
 of a contrary nature, and proves that there is no righteous- 
 ness except what is conferred, or comes through the gospel ; 
 for he shows that without this all men are condemned : by 
 it alone there is salvation to be found. And he brings, as 
 the first proof of condemnation, the fact, — that though the 
 structure of the world, and the most beautiful arrangement 
 of the elements, ought to have induced man to glorify God, 
 yet no one discharged his proper duty : it hence appears 
 that all were guilty of sacrilege, and of wicked and abomin- 
 able ingratitude. 
 
 1 The connection here is not deemed very clear. Stuart thinks that 
 this verse is connected, as the former one, with the 16th, and that it in- 
 cludes a reason why the Apostle was not ashamed of the gospel: and 
 Macknight seems to have been of the same opinion, for he renders yap, 
 besides. In this case the revelation of wrath from heaven is that which is 
 made by the gospel. This certainly gives a meaning to the words, " from 
 heaven," which is hardly done by any other view. That the gospel reveals 
 " wrath," as well as righteousness to be obtained by faith, is what is unde- 
 niable. Salvation to the believer, and condemnation to the unbeliever, is 
 its sum and substance. The objection made by Haldane is of no force, — 
 that the Apostle subsequently shows the sins of mankind as committed 
 against the light of nature, and not against the gospel ; for he seems to 
 have brought forward the evidence from the light of nature, in order to 
 confirm the evidence from the light of revelation. The expression is, 
 "Revealed is the wrath of God," and not has been. See Acts xvii. 30, 31. 
 
 This is the view taken by Turrettin; and Parens says, " There is no- 
 thing to prevent us from referring the revelation of wrath, as well as the 
 revelation of righteousness, to the gospel." — Ed. 
 
68 COMMENTARIES ON THE CHAP. I. 18. 
 
 To some it seems that this is a main subject, and that 
 Paul forms his discourse for the purpose of enforcing repent- 
 ance ; but I think that the discussion of the subject begins 
 here, and that the principal point is stated in a former pro- 
 position | for Paul's object was to teach us where salvation 
 is to be found. He has already declared that we cannot 
 obtain it except through the gospel : but as the flesh will 
 not willingly humble itself so far as to assign the praise of 
 salvation to the grace of God alone, Paul shows that the 
 whole world is deserving of eternal death. It hence follows, 
 that life is to be recovered in some other way, since we are 
 all lost in ourselves. But the words, being well considered, 
 will help us much to understand the meaning of the passage. 
 
 Some make a difference between impiety and unrighteous- 
 ness, and think, that by the former word is meant the pro- 
 fanation of God's worship, and by the latter, injustice towards 
 men ; but as the Apostle immediately refers this unright- 
 eousness to the neglect of true religion, we shall explain 
 both as referring to the same thing. 1 And then, all the 
 impiety of men is to be taken, by a figure in language, as 
 meaning " the impiety of all men," or, the impiety of which 
 all men are guilty. But by these two words one thing is 
 designated, and that is, ingratitude towards God ; for we 
 thereby offend in two ways : it is said to be aaeSeia, impiety, 
 as it is a dishonouring of God ; it is aoWa, unrighteousness, 
 because man, by transferring to himself what belongs to 
 God, unjustly deprives God of his glory. The word wrath, 
 according to the usage of Scripture, speaking after the man- 
 ner of men, means the vengeance of God ; for God, in pun- 
 ishing, has, according to our notion, the appearance of one 
 in wrath. It imports, therefore, no such emotion in God, 
 but only has a reference to the perception and feeling of the 
 sinner who is punished. Then he says that it is revealed 
 from heaven ; though the expression, from heaven, is taken 
 by some in the sense of an adjective, as though he had said, 
 " the wrath of the celestial God ;" yet I think it more em- 
 
 1 It is true that the immediate subject is the neglect of religion ; but 
 then injustice towards men is afterwards introduced, and most critics take 
 it in this sense. — Ed. 
 
CHAP. I. 19. EPISTLE TO THE ROMANS. 69 
 
 phatical, when taken as having this import, " Wheresoever 
 a man may look around him, he will find no salvation ; for 
 the wrath of God is poured out on the whole world, to the 
 full extent of heaven/' 
 
 The truth of God means, the true knowledge of God ; and 
 to hold in that, is to suppress or to obscure it : hence they 
 are charged as guilty of robbery. — What we render unjustly, 
 is given literally by Paul, in unrighteousness, which means 
 the same thing in Hebrew : but we have regard to perspi- 
 cuity. 1 
 
 19. Inasmuch as what may be known of God, &c. He thus 
 designates what it behoves us to know of God ; and he 
 means all that appertains to the setting forth of the glory 
 of the Lord, or, which is the same thing, whatever ought to 
 move and excite us to glorify God. And by this expression 
 he intimates, that God in his greatness can by no means be 
 fully comprehended by us, and that there are certain limits 
 within which men ought to confine themselves, inasmuch as 
 God accommodates to our small capacities what he testifies 
 of himself. Insane then are all they who seek to know of 
 themselves what God is : for the Spirit, the teacher of perfect 
 wisdom, does not in vain invite our attention to what may 
 be known, to jvqxttov ; and by what means this is known, 
 he immediately explains. And he said, in them rather than 
 to them, for the sake of greater emphasis : for though the 
 Apostle adopts everywhere Hebrew phrases, and 'Z, beth, is 
 often redundant in that language, yet he seems here to have 
 
 1 This clause, rZv rhv aXnhiav Iv aSixta »ar£^«»r&iv, is differently rendered, 
 " Veritatem injuste detinentes — unjustly detaining the truth," Turrettin ; 
 " Who stiffle the truth in unrighteousness," Chalmers ; " Who hinder the 
 truth hy unrighteousness," Stuart ; " Who wickedly oppose the truth," 
 Hodge ; " Who confine the truth hy unrighteousness," Macknight. 
 
 " They rushed headlong," says Parens, M into impiety against God and 
 into injustice against one another, not through ignorance, but knowingly, 
 not through weakness, but wilfully and maliciously : and this the Apostle 
 expresses by a striking metaphor, taken from tyrants, who, against right 
 and justice, by open violence, oppress the innocent, bind them in chains, 
 and detain them in prison." 
 
 The sense given by Schleusner and some others, " Qui cum veri Dei 
 cognitione pravitatem vitse conjungunt — who connect with a knowledge 
 of the true God a wicked life," seems not to comport with the context. 
 
 " The truth " means that respecting the being and power of God after- 
 wards specified. — Ed. 
 
70 COMMENTARIES ON THE CHAP. I. 20. 
 
 intended to indicate a manifestation, by which they might 
 be so closely pressed, that they could not evade ; for every one 
 of us undoubtedly finds it to be engraven on his own heart. 1 
 By saying, that God has made it manifest, he means, that 
 man was created to be a spectator of this formed world, and 
 that eyes were given him, that he might, by looking on so 
 beautiful a picture, be led up to the Author himself. 
 
 20. Since his invisible things, 2 &c. God is in himself in- 
 visible ; but as his majesty shines forth in his works and in 
 his creatures everywhere, men ought in these to acknow- 
 ledge him, for they clearly set forth their Maker : and for 
 this reason the Apostle in his Epistle to the Hebrews says, 
 that this world is a mirror, or the representation of invisible 
 things. He does not mention all the particulars which may 
 be thought to belong to God ; but he states, that we can 
 arrive at the knowledge of his eternal power and divinity ; 3 
 for he who is the framer of all things, must necessarily be 
 without beginning and from himself. When we arrive at 
 this point, the divinity becomes known to us, which cannot 
 exist except accompanied with all the attributes of a God, 
 since they are all included under that idea. 
 
 1 Some take h auroTs, to mean among them, i.e., as Stuart says, " in 
 the midst of them, or before their eyes," that is, in the visible world ; 
 though many refer it with Calvin, to the moral sense, and that the expres- 
 sion is the same with " written in their hearts," in ch. ii. 15. — Ed. 
 
 2 There is a passage quoted by Wolfius from Aristotle in his book De ' 
 Mundo, which remarkably coincides with a part of this verse — " fatr* 
 
 HirtTy (flCtrii ytvofiivos uhtupwros asr' abrwii ruv 'ipyuv ho^unrak o his — God, Unseen 
 
 by any mortal nature, is to be seen by the works themselves." — Ed. 
 
 3 Divinitas, hiortis, here only, and not horns as in Col. i. 9. Eisner 
 and others make a difference between these two words, and say, that the 
 former means the divinity or majesty of God, and the latter his nature or 
 being. There seems to be the idea of goodness conveyed in the word, 
 hioT*s : for in the following verse there are two things laid to the charge of 
 the Gentiles which bear a reference to the two things said here— they did 
 not glorify him as God, and they were not thankful. He made himself 
 known by power as God, and by the beneficent exercise of that power, he 
 had laid a claim to the gratitude of his creatures. See Acts xiv. 15 ; and 
 xvii. 25, 27. 
 
 Venema, in his note on this passage, shows, that goodness was regarded 
 by many of the heathens as the primary attribute of Deity. Among 
 the Greeks, goodness — ro ayaSov, -\vas the expression by which the Supreme 
 Being was distinguished. And it appears evident from the context that 
 the Apostle included this idea especially in the word hio-rns. — Ed. 
 
CHAP. I. 21. EPISTLE TO THE EOMANS. 71 
 
 So that they are inexcusable. It hence clearly appears 
 what the consequence is of having this evidence — that men 
 cannot allege any thing before God's tribunal for the pur- 
 pose of showing that they are not justly condemned. Yet 
 let this difference be remembered, that the manifestation of 
 God, by which he makes his glory known in his creation, is, 
 with regard to the light itself, sufficiently clear ; but that 
 on account of our blindness, it is not found to be sufficient. 
 We are not however so blind, that we can plead our ignorance 
 as an excuse for our perverseness. We conceive that there 
 is a Deity ; and then we conclude, that whoever he may be, 
 he ought to be worshipped : but our reason here fails, be- 
 cause it cannot ascertain who or what sort of being God is. 
 Hence the Apostle in Heb. xi. 3, ascribes to faith the light 
 by which man can gain real knowledge from the work of 
 creation, and not without reason ; for we are prevented by 
 our blindness, so that we reach not to the end in view; we 
 yet see so far, that we cannot pretend any excuse. Both 
 these things are strikingly set forth by Paul in Actsxiv. 17, 
 when he says, that the Lord in past times left the nations 
 in their ignorance, and yet that he left them not without 
 witness (dfidprvpov,) since he gave them rain and fertility 
 from heaven. But this knowledge of God, which avails only 
 to take away excuse, differs greatly from that which brings 
 salvation, which Christ mentions in John xvii. 3, and in 
 which we are to glory, as Jeremiah teaches us, ch. ix. 24. 
 
 21. For when they knew God, &c. He plainly testifies 
 here, that God has presented to the minds of all the means 
 of knowing him, having so manifested himself by his works, 
 that they must necessarily see what of themselves they seek 
 not to know — that there is some God ; for the world does 
 not by chance exist, nor could it have proceeded from itself. 
 But we must ever bear in mind the degree of knowledge in 
 which they continued ; and this appears from what follows. 
 
 They glorified him not as God. No idea can be formed of 
 God without including his eternity, power, wisdom, good- 
 ness, truth, righteousness, and mercy. His eternity appears 
 evident, because he is the maker of all things — his power, 
 because he holds all things in his hand and continues their 
 
72 COMMENTARIES ON THE CHAP. I. 21. 
 
 existence — his wisdom, because lie has arranged things in 
 such an exquisite order — his goodness, for there is no other 
 cause than himself, why he created all things, and no other 
 reason, why he should be induced to preserve them — his 
 justice, because in his government he punishes the guilty 
 and defends the innocent — his mercy, because he bears with 
 so much forbearance the perversity of men — and his truth, 
 because he is unchangeable. He then who has a right 
 notion of God ought to give him the praise due to his eter- 
 nity, wisdom, goodness, and justice. Since men have not 
 recognised these attributes in God, but have dreamt of him 
 as though he were an empty phantom, they are justly said 
 to have impiously robbed him of his own glory. Nor is it 
 without reason that he adds, that they were not thankful / 
 for there is no one who is not indebted to him for number- 
 less benefits : yea, even on this account alone, because he 
 has been pleased to reveal himself to us, he has abundantly 
 made us indebted to him. But they became vain, 2 &c. ; that 
 is, having forsaken the truth of God, they turned to the 
 
 1 The conjunctive, v, is for ov n, says Piscator : but it is a Hebraism, for 
 1 is sometimes used in Hebrew without the negative, which belongs to a 
 former clause. — Ed. 
 
 a The original words are, \paru.ttut!riffu.v it rci; SixXtyitr/iois alruv, — " Vani 
 facti sunt in ratiocinationibus suis — they became vain in their reasonings," 
 Parens, Beza, Turrettin, and Doddridge ; " They became foolish by their 
 own reasonings," Macknight. 
 
 " Whatever the right reason within," says Pareus, " or the frame of 
 the world Avithout, might have suggested respecting God, they indulged in 
 pleasing speculations, specious reasonings, and in subtle and frivolous con- 
 clusions ; some denied the existence of a God, as Epicurus and Democri- 
 tus — others doubted, as Protagoras and Diagoras — others affirmed the 
 existence of many gods ; and these, as the Platonics, maintained that they 
 are not corporeal, while the Greeks and Romans held them to be so, who 
 worshipped dead men, impious, cruel, impure, and wicked. There were 
 also the Egyptians, who worshipped as gods, brute animals, oxen, geese, 
 birds, crocodiles, yea, what grew in their gardens, garlics and onions. A 
 very few, such as Plato and Aristotle, acknowledged one supreme Being ; 
 but even these deprived him of his providence. These, and the like, were 
 the monstrous opinions which the Gentiles deduced from their reasonings. 
 They became vain, foolish, senseless." 
 
 " And darkened became their foolish heart," — h a<ruviros auTav xufila ; 
 "cor eorum intelligentia carens — their heart void of understanding ;" 
 " their unintelligent heart," Doddridge. Perhaps " undiscerning heart" 
 would be the most suitable. See Math. xv. 16. Heart, after the manner 
 of the Hebrews, is to be taken here for the whole soul, especially the 
 mind. — Ed. 
 
CHAP. I. 22. EPISTLE TO THE ROMANS. 73 
 
 vanity of their own reason, all the acuteness of which is 
 fading and passes away like vapour. And thus their foolish 
 mind, being involved in darkness, could understand nothing 
 aright, but was carried away headlong, in various ways, into 
 errors and delusions. Their unrighteousness was this — they 
 quickly choked by their own depravity the seed of right 
 knowledge, before it grew up to ripeness. 
 
 22. While they were thinking, &c. It is commonly inferred 
 from this passage, that Paul alludes here to those philoso- 
 phers, who assumed to themselves in a peculiar manner the 
 reputation of wisdom ; and it is thought that the design of 
 his discourse is to show, that when the superiority of the 
 great is brought down to nothing, the common people would 
 have no reason to suppose that they had any thing worthy 
 of being commended : but they seem to me to have been 
 guided by too slender a reason ; for it was not peculiar to 
 the philosophers to suppose themselves wise in the know- 
 ledge of God, but it was equally common to all nations, and 
 to all ranks of men. There were indeed none who sought 
 not to form some ideas of the majesty of God, and to make 
 him such a God as they could conceive him to be according 
 to their own reason. This presumption I hold is not learned 
 in the schools, but is innate, and comes with us, so to speak, 
 from the womb. It is indeed evident, that it is an evil 
 which has prevailed in all ages — that men have allowed 
 themselves every liberty in coining superstitions. The arro- 
 gance then which is condemned here is this — that men 
 sought to be of themselves wise, and to draw God down to a 
 level with their own low condition, when they ought humbly 
 to have given him his own glory. For Paul holds this prin- 
 ciple, that none, except through their own fault, are unac- 
 quainted with the worship due to God ; as though he said, 
 " As they have proudly exalted themselves, they have be- 
 come infatuated through the righteous judgment of God." 
 There is an obvious reason, which contravenes the interpre- 
 tation which I reject ; for the error of forming an image of 
 God did not originate with the philosophers ; but they, by 
 their consent, approved of it as received from others. 1 
 
 1 Calvin is peculiar in his exposition of this verse. Most critics agree 
 
74 COMMENTARIES ON THE CHAP. I. 23. 
 
 23. And changed, &c. Having feigned such a God as 
 they could comprehend according to their carnal reason, 
 they were very far from acknowledging the true God : but 
 devised a fictitious and a new god, or rather a phantom. And 
 what he says is, that they changed the glory of God ; for as 
 though one substituted a strange child, so they departed 
 from the true God. Nor are they to be excused for this 
 pretence, that they believe that God dwells in heaven, and 
 that they count not the wood to be God, but his image ; for 
 it is a high indignity to God, to form so gross an idea of his 
 majesty as to dare to make an image of him. But from the 
 wickedness of such a presumption none were exempt, neither 
 priests, nor statesmen, nor philosojjhers, of whom the most 
 sound-minded, even Plato himself, sought to find out some 
 likeness of God. 
 
 The madness then here noticed, is, that all attempted to 
 make for themselves an image of God ; which was a certain 
 proof that their notions of God were gross and absurd. 
 And, first, they befouled the majesty of God by forming him 
 in the likeness of a corruptible man : for I prefer this ren- 
 dering to that of mortal man, which is adopted by Erasmus ; 
 for Paul sets not the immortality of God in opposition to the 
 mortality of man, but that glory, which is subject to no de- 
 fects, to the most wretched condition of man. And then, 
 being not satisfied with so great a crime, they descended 
 even to beasts and to those of the most filthy kind ; by 
 
 in thinking that those referred to here were those reputed learned among 
 all nations, as Beza says, " Such as the Druids of the Gauls, the sooth- 
 sayers of the Tuscans, the philosophers of the Greeks, the priests of the 
 Egyptians, the magi of the Persians, the gynmosophists of the Indians, 
 and the Rabbins of the Jews." He considers that the Apostle refers espe- 
 cially to such as these, though he speaks of all men as appearing to them- 
 selves very wise in their insane devices as to the worship of God. The 
 wiser they thought themselves, the more foolish they became. See Jer. 
 viii. 8, 9 ; 1 Cor. i. 19-22. 
 
 " This is the greatest unhappiness of man, not only not to feel his 
 malady, but to extract matter of pride from what ought to be his shame. 
 What they deemed to be their wisdom was truly their folly." — Haldane. 
 
 It is a just remark of Hodge, " That the higher the advancement of the 
 nations in refinement and philosophy, the greater, as a general rule, the 
 degradation and folly of their systems of religion." As a proof he men- 
 tions the ancient Egyptians, Greeks, and Romans, as compared with the 
 aborigines of America. — Ed. 
 
CHAP. I. 24. 
 
 EPISTLE TO THE ROMANS. 
 
 75 
 
 which their stupidity appeared still more evident. You may- 
 see an account of these abominations in Lactantius, in Euse- 
 bius, and in Augustine in his book on the city of God. 
 
 24. Wherefore God also gave 
 them up to uncleanness, through 
 the lusts of their own hearts, to dis- 
 honour their own bodies between 
 themselves : 
 
 25. Who changed the truth of 
 God into a lie, and worshipped and 
 served the creature more than the 
 Creator, who is blessed for ever. 
 Amen. 
 
 26. For this cause God gave them 
 up unto vile affections : for even their 
 women did change the natural use 
 into that which is against nature : 
 
 27. And likewise also the men, 
 leaving the natural use of the woman, 
 burned in their lust one toward an- 
 other : men with men working that 
 which is unseemly, and receiving in 
 themselves that recompence of their 
 error which was meet. 
 
 28. And even as they did not like 
 to retain God in their knowledge, 
 God gave them over to a reprobate 
 mind, to do those things which are 
 not convenient ; 
 
 29. Being filled with all unright- 
 eousness, fornication, wickedness, 
 covetousness, maliciousness ; full of 
 envy, murder, debate, deceit, malig- 
 nity; whisperers, 
 
 30. Backbiters, haters of God, 
 despiteful, proud, boasters, inventors 
 of evil things, disobedient to parents, 
 
 31. Without understanding, co- 
 venant-breakers, without natural af- 
 fection, implacable, unmerciful : 
 
 32. Who, knowing the judgment 
 of God, that they which commit such 
 things are worthy of death, not only 
 do the same, but have pleasure in 
 them that do them. 
 
 24. Propterea tradidit illos Deus 
 in cupiditates cordium suorum in 
 immunditiem, ut ignominia affice- 
 rent corpora sua in seipsis : 
 
 25. Qui transmutarunt veritatem 
 ejus in mendacium et coluerunt ac 
 venerati sunt creaturam supra Crea- 
 torem, qui est benedictus in secula : 
 Amen. 
 
 26. Propterea, inquam, tradidit 
 illos Deus in passiones ignominiosas : 
 ac enim feminse ipsorum transmu- 
 tarunt naturalem usum in eum qui 
 est prseter naturam : 
 
 27. Similiter et viri quoque, 
 amisso naturali usu feminse, exar- 
 serunt mutua libidine, alii in alios ; 
 masculi in masculis fceditatem per- 
 petrantes et quam decebat erro- 
 ris sui mercedem in seipsis reci- 
 pientes. 
 
 28. Et quemadmodum non pro- 
 baverunt Deum habere in notitia, 
 tradidit illos Deus in reprobam men- 
 tem, ad facienda quae non dece- 
 rent; 
 
 29. Ut essent pleni omni injus- 
 titia, nequitia, Hbidine, avaritia, 
 malitia ; referti invidia, homicidio, 
 contentione, dolo, perversitate ; su- 
 surrones, 
 
 30. Obtrectatores, osores Dei, ma- 
 lefici, contumeliosi, fastuosi, reperto- 
 res malorum, parentibus immorigeri, 
 
 31. Intelligentise expertes, insocia- 
 biles, affectu humanitatis carentes, 
 foedifragi, sine misericordise sensu ; 
 
 32. Qui, quum Dei judicium cog- 
 noverint, quod qui talia agunt, digni 
 sunt morte, non tantum ea faciunt, 
 sed assentiuntur facientibus. 
 
 24. God therefore gave them up, &c. As impiety is a hid- 
 den evil, lest they should still find an evasion, he shows, by 
 a more palpable demonstration, that they cannot escape, but 
 
76 COMMENTARIES ON THE CHAP. I. 24. 
 
 must be held fast by a just condemnation, since such fruits 
 have followed this impiety as cannot be viewed otherwise 
 than manifest evidences of the Lord's wrath. As the Lord's 
 wrath is always just, it follows, that what has exposed them 
 to condemnation, must have preceded it. By these evi- 
 dences then he now proves the apostacy and defection of men: 
 for the Lord indeed does so punish those, who alienate them- 
 selves from his goodness, that he casts them headlong into 
 various courses which lead to perdition and ruin. And by 
 comparing the vices, of which they were guilty, with the 
 impiety, of which he had before accused them, he shows that 
 they suffered punishment through the just judgment of God : 
 for since nothing is dearer to us than our own honour, it is 
 extreme blindness, when we fear not to bring disgrace on 
 ourselves ; and it is the most suitable punishment for a re- 
 proach done to the Divine Majesty. This is the very thing 
 which he treats of to the end of the chapter ; but he handles 
 it in various ways, for the subject required ample illustra- 
 tion. 
 
 What then, in short, he proves to us is this, — that the in- 
 gratitude of men to God is incapable of being excused ; for 
 it is manifest, by unequivocal evidences, that the wrath of 
 God rages against them : they would have never rolled them- 
 selves in lusts so filthy, after the manner of beasts, had not 
 the majesty of God been provoked and incensed against 
 them. Since, then, the worst abominations abounded every- 
 where, he concludes that there existed among them evi- 
 dences of divine vengeance. Now, as this never rages with- 
 out reason, or unjustly, but ever keeps within the limits of 
 what is right, he intimates that it hence appears that per- 
 dition, not less certain than just, impended over all. 
 
 As to the manner in which God gives up or delivers men 
 to wickedness, it is by no means necessary in this place to 
 discuss a question so intricate, (longam — tedious.) It is in- 
 deed certain, that he not only permits men to fall into sin, 
 by allowing them to do so, and by conniving at them ; but 
 that he also, by his equitable judgment, so arranges things, 
 that they are led and carried into such madness by their 
 own lusts, as well as by the devil. He therefore adopts the 
 
CHAP. I. 24. EPISTLE TO THE ROMANS. 77 
 
 word, give up, according to the constant usage of Scripture ; 
 which word they forcibly wrest, who think that we are led 
 into sin only by the permission of God : for as Satan is the 
 minister of God's wrath, and as it were the executioner, so 
 he is armed against us, not through the connivance, but by 
 the command of his judge. God, however, is not on this ac- 
 count cruel, nor are we innocent, inasmuch as Paul plainly 
 shows, that we are not delivered up into his power, except 
 when we deserve such a punishment. Only we must make 
 this exception, that the cause of sin is not from God, the 
 roots of which ever abide in the sinner himself; for this 
 must be true, " Thine is perdition, Israel ; in me only is 
 thy help." (Hos. xiii. 9.) 1 
 
 By connecting the desires or lusts of man's heart with un- 
 cleanness, he indirectly intimates what sort of progeny our 
 heart generates, when left to itself. The expression, among 
 themselves, is not without its force ; for it significantly ex- 
 
 1 On this subject Augustine, as quoted by Poole, uses a stronger lan- 
 guage than which we find here : — Tradidit non solum per patientiam et per- 
 missionem, sed per potentiam et quasi actionem ; non faciendo voluntates 
 malas, sed eis jam malis utendo ut voluerit ; mxdta et intra ipsos et extra 
 ipsos operando, a quibus illi occasionemcapiunt graviiis peccandi ; largiendo 
 illis admonitiones, fiagella, beneficia, #c, quibus quoque eos scivit Deus ad 
 suam perniciem abusuros — " He delivered them up, not only by suffer- 
 ance and permission, but by power, and as it were by an efficient opera- 
 tion ; not by making evil their wills, but by using them, being already evil, 
 as he pleased ; by working many things both within and without them, 
 from which they take occasion to sin more grievously ; by giving them 
 warnings, scourges, benefits, &c, which God knew they would abuse to 
 their own destruction." — This is an awful view of God's proceedings to- 
 wards those who wilfully resist the truth, but no doubt a true one. Let 
 all who have the opportunity of knowing the truth tremble at the thought 
 of making light of it. 
 
 The preposition h before desires or lusts, is used after the Hebrew man- 
 ner, in the sense of to or into ; for 2 beih, means in, and to, and also by or 
 through ; and such is the import of S» as frequently used by the Apostle. 
 It is so used in the preceding verse, — « opoiupan — into the likeness, &c. 
 Then the verse would be, as Calvin in sense renders it, — 
 
 God also on this account delivered them up to the lusts of their own 
 hearts to work uncleanness, that they might dishonour their bodies 
 among themselves. 
 
 The import of us axa^iriav, in order to uncleanness, is no doubt, to work 
 uncleanness ; the Apostle frequently uses this kind of expression. Stuart 
 labours here unnecessarily to show, that God gave them up, being in their 
 lusts, &c, taking the clause as a description of those who were given up ; 
 but the plainest meaning is that which Calvin gives. — Ed. 
 
78 COMMENTARIES ON THE CHAP. I. 26. 
 
 presses how deep and indelible are the marks of infamy im- 
 printed on our bodies. 
 
 25. Who changed, &c. He repeats what he had said be- 
 fore, though in different words, in order to fix it deeper in 
 our minds. When the truth of God is turned to a lie, his 
 glory is obliterated. It is then but just, that they should be 
 besprinkled with every kind of infamy, who strive to take 
 away from God his honour, and also to reproach his name. — 
 And worshipped, &c. That I might include two words in 
 one, I have given this rendering. He points out especially 
 the sin of idolatry ; for religious honour cannot be given to 
 a creature, without taking it away, in a disgraceful and 
 sacrilegious manner, from God : and vain is the excuse that 
 images are worshipped on God's account, since God acknow- 
 ledges no such worship, nor regards it as acceptable ; and the 
 true God is not then worshipped at all, but a fictitious God, 
 whom the flesh has devised for itself. 1 — What is added, Who 
 is blessed for ever, I explain as having been said for the pur- 
 pose of exposing idolaters to greater reproach, and in this 
 way, " He is one whom they ought alone to have honoured 
 and worshipped, and from whom it was not right to take 
 away any thing, no, not even the least." 
 
 26. God therefore gave them up, &c. After having intro- 
 duced as it were an intervening clause, he returns to what 
 he had before stated respecting the judgment of God : and 
 
 1 The words, " the truth of God," and " falsehood," or, a lie, are He- 
 braistic in their meaning, signifying " the true God," and " an idol." The 
 word, which means a lie, is often in Hebrew applied to any thing made to 
 be worshipped. See Is. xliv. 17, compared with 20 ; Jer. xiii. 25. Stuart 
 renders the sentence, " Who exchanged the true God for a false one." 
 Wolfius objects to this view, and says, " I prefer to take dx^hiav roZ faou, 
 for the truth made known by God to the Gentiles, of which see ver. 18, and 
 the following verses : they changed this into a lie, i.e., into those insane 
 and absurd notions, into which they were led by their hakayurfioTs — reason- 
 ings, ver. 21." The expression — f«ja rit Kr'iaavra, has been rendered by 
 Erasmus, " above the Creator ;" by Luther, " rather than the Creator ;" 
 by Beza, " to the neglect of the Creator — praeterito conditore ;" and by 
 Orotius, " in the place of the Creator." The two last are more consonant 
 with the general tenor of the context ; for the persons here spoken of, ac- 
 cording to the description given of them, did not worship God at all; 
 •pra^a is evidently used in the sense of exclusion and opposition, *««« ™v vipov 
 — contrarv to the law, Acts xviii. 13 ; *a.£«, Qv/nv — contrary to nature, 
 ver. 26. "See Gal. i. 8.— Ed. 
 
CHAP. I. 28. EPISTLE TO THE ROMANS. 79 
 
 he brings, as the first example, the dreadful crime of un- 
 natural lust ; and it hence appears that they not only aban- 
 doned themselves to beastly lusts, but became degraded 
 beyond the beasts, since they reversed the whole order of 
 nature. He then enumerates a long catalogue of vices which 
 had existed in all ages, and then prevailed everywhere with- 
 out any restraint. 
 
 It is not to the purpose to say, that every one was not 
 laden with so great a mass of vices ; for in arraigning the 
 common baseness of men, it is proof enough if all to a man 
 are constrained to acknowledge some faults. So then we 
 must consider, that Paul here records those abominations 
 which had been common in all ages, and were at that time 
 especially prevalent everywhere ; for it is marvellous how 
 common then was that filthiness which even brute beasts 
 abhor; and some of these vices were even popular. And 
 he recites a catalogue of vices, in some of which the whole 
 race of man were involved ; for though all were not murder- 
 ers, or thieves, or adulterers, yet there were none who were 
 not found polluted by some vice or another. He calls those 
 disgraceful passions, which are shameful even in the estima- 
 tion of men, and redound to the dishonouring of God. 
 
 27. Such a reward for their error as was meet. They 
 indeed deserved to be blinded, so as to forget themselves, 
 and not to see any thing befitting them, who, through their 
 own malignity, closed their eyes against the light offered 
 them by God, that they might not behold his glory : in 
 short, they who were not ashamed to extinguish, as much 
 as they could, the glory of God, which alone gives us light, 
 deserved to become blind at noonday. 
 
 28. And as they chose not, &c. There is an evident com- 
 parison to be observed in these words, by which is strikingly 
 set forth the just relation between sin and punishment. As 
 they chose not to continue in the knowledge of God, which 
 alone guides our minds to true wisdom, the Lord gave them 
 a perverted mind, which can choose nothing that is right. 1 
 
 1 There is a correspondence between the words obx ilmci^atrav — they did 
 not approve, or think worthy, and uYoxipov — unapproved, or worthless, 
 which is connected with voZv, mind. The verb means to try or prove a 
 
80 COMMENTARIES ON THE CHAP. I. 28. 
 
 And by saying, that they chose not, (non probasse — approved 
 not,) it is the same as though he had said, that they pursued 
 not after the knowledge of God with the attention they 
 ought to have done, but, on the contrary, turned away their 
 thoughts designedly from God. He then intimates, that 
 they, making a depraved choice, preferred their own vanities 
 to the true God ; and thus the error, by which they were 
 deceived, was voluntary. 
 
 To do those things which were not meet. As he had hither- 
 to referred only to one instance of abomination, which pre- 
 vailed indeed among many, but was not common to all, he 
 begins here to enumerate vices from which none could be 
 found free : for though every vice, as it has been said, did 
 not appear in each individual, yet all were guilty of some 
 vices, so that every one might separately be accused of mani- 
 fest depravity. As he calls them in the first instance not 
 meet, understand him as saying, that they were inconsistent 
 with every decision of reason, and alien to the duties of men : 
 for he mentions it as an evidence of a perverted mind, that 
 men addicted themselves, without any reflection, to those 
 vices, which common sense ought to have led them to re- 
 nounce. 
 
 But it is labour in vain so to connect these vices, as to 
 make them dependent one on another, since this was not 
 
 thing, as metal by fire, then to distinguish between what is genuine or 
 otherwise, and also to approve of what is good and valuable. To approve, 
 or think fit or worthy, seems to be the meaning here. Derived from this 
 verb is uSoxiftos, which is applied to unapproved or adulterated money, — 
 to men unsound, not able to bear the test, not genuine as Christians, 2 
 Cor. xiii. 5, — to the earth that is unfit to produce fruits, Heb. vi. 8. The 
 nearest alliteration that can perhaps be presented is the following, " And 
 as they did not deem it worth while to acknowledge God, God delivered 
 them up to a worthless mind," that is, a mind unfit to discern between 
 right and wrong. Beza gives this meaning, " Mentem omnis judicii ex- 
 pertem — a mind void of all judgment." Locke's " unsearching mind," and 
 Macknight's " unapproving mind," and Doddridge's " undiscerning mind," 
 do not exactly convey the right idea, though the last comes nearest to it. 
 It is an unattesting mind, not capable of bringing things to the test — $o«(- 
 y.101, not able to distinguish between things of the most obvious nature. 
 
 "To acknowledge God" is literally "to have God in recognition — ri» 
 hit \x. w " iniy**"™'-" Venema says, that this is a purely.Greek idiom, 
 and adduces passages from Herodotus and Xenophon ; from the first, the 
 following phrase, lv etXoyiri ix w — to have in contempt, i.e., to contemn or 
 despise. — Ed. 
 
CHAP. I. SO. EPISTLE TO THE ROMANS. 81 
 
 Paul's design ; but he set them down as they occurred to 
 his mind. What each of them signifies, we shall very briefly 
 explain. 
 
 29. Understand by unrighteousness, the violation of jus- 
 tice among men, by not rendering to each his due. I have 
 rendered irovnplav, according to the opinion of Ammonius, 
 wickedness ; for he teaches us that irovrjpov, the wicked, is 
 hpao-riKov /ca/cov, the doer of evil. The word (nequitia) then 
 means practised wickedness, or licentiousness in doing mis- 
 chief : but maliciousness (malitia) is that depravity and 
 obliquity of mind which leads us to do harm to our neigh- 
 bour. 1 For the word, iropvelav, which Paul uses, I have put 
 lust, (libidinem.) I do not, however, object, if one prefers to 
 render it fornication ; but he means the inward passion as 
 well as the outward act. 2 The words avarice, envy, and 
 murder, have nothing doubtful in their meaning. Under 
 the word strife, (contentione,) 3 he includes quarrels, fightings, 
 and seditions. We have rendered /cctfcovOelav, perversity, (per- 
 versitatem ;) 4 which is a notorious and uncommon wicked- 
 ness ; that is, when a man, covered over, as it were, with 
 hardness, has become hardened in a corrupt course of life by 
 custom and evil habit. 
 
 SO. The word Oeoarvyelq means, no doubt, haters of God ; 
 for there is no reason to take it in a passive sense, (hated of 
 God,) since Paul here proves men to be guilty by manifest 
 vices. Those, then, are designated, who hate God, whose 
 justice they seem to resist by doing wrong. Whisperers 
 (susurrones) and slanderers (pbtrectatores) b are to be thus 
 distinguished ; the former, by secret accusations, break off 
 
 1 The two words are vovtipia and xax/«. Doddridge renders them " mis- 
 chief and malignity." Parens says that xaxia is vice, opposed to **> aptrn 
 — virtue. — Ed. 
 
 * " Uopnia. has an extended sense, comprehending all illicit intercourse, 
 whether fornication, adultery, incest, or any other verms illicita." — Stuart. 
 
 8 Improperly rendered " debate " in our version — te^os, " strife," by 
 Macknight, and " contention," by Doddridge. — Ed. 
 
 * In our version, " malignity ;" by Macknight, " bad disposition ;" and 
 by Doddridge, "inveteracy of evil habits." Schleusner thinks that it 
 means here " malevolence." — Ed. 
 
 6 Ka.Ta.xd.xous, literally gainsayers, or those who speak against others, — 
 defamers, calumniators ; rendered " revilers," by Macknight. — Ed. 
 
 P 
 
82 COMMENTARIES ON THE CHAP. I. 32. 
 
 the friendships of good men, inflame their minds with anger, 
 defame the innocent, and sow discords ; and the latter, 
 through an innate malignity, spare the reputation of no one, 
 and, as though they were instigated by the fury of evil- 
 speaking, they revile the deserving as well as the undeserv- 
 ing. We have translated v§piara<;, villanous, (maleficos ;) for 
 the Latin authors are wont to call notable injuries villanies, 
 such as plunders, thefts, burnings, and sorceries ; and these 
 were the vices which Paul meant to point out here. 1 I have 
 rendered the word vireprifyavow;, used by Paul, insolent, (con- 
 tumeliosos ;) for this is the meaning of the Greek word : and 
 the reason for the word is this, — because such being raised, 
 as it were, on high, look down on those who are, as it were, 
 below them with contempt, and they cannot bear to look on 
 their equals. Haughty are they who swell with the empty 
 wind of overweeningness. Unsociable 2 are those who, by 
 their iniquities, unloose the bands of society, or those in 
 whom there is no sincerity or constancy of faith, who may 
 be called truce-breakers. 
 
 31 . Without the feelings of humanity are they who have 
 put off the first affections of nature towards their own rela- 
 tions. As he mentions the want of mercy as an evidence of 
 human nature being depraved, Augustine, in arguing against 
 the Stoics, concludes, that mercy is a Christian virtue. 
 
 32. Who, knowing the judgment 6 of God, &c. Though this 
 passage is variously explained, yet the following appears to 
 
 1 The three words, vS^o-ras, ua-e^dvevs, and aXa%lva S , seem to designate 
 three properties of a proud spirit — disdainful or insolent, haughty and 
 vainglorious. The SS-pnm are those who treat others petulantly, contu- 
 meliously, or insultingly. " Insolent," as given hy Macknight,is the most 
 suitahle word. The u«regsj^«»«s is one who sets himself to view ahove 
 others, the high and elevated, who exhibits himself as superior to others. 
 The aX«2>v is the boaster, who assumes more than what belongs to him, 
 or promises more than what he can perform. These three forms of pride 
 are often seen in the world. — Ed. 
 
 2 Unsociabiles — &finiireus . " Faithless," perhaps, would be the most 
 suitable word. " Who adhere not to compacts," is the explanation of 
 Hesychius. 
 
 To preserve the same negative according to what is done in Greek, we 
 may render (he 31st verse as follows : — 
 
 31. Unintelligent, unfaithful, unnatural, unappeasable, unmerciful. — Ed. 
 
 3 Calvin has " justitiam " here, though "judicium " is given in the text. 
 — Ed. 
 
CHAP. II. ] . EPISTLE TO THE ROMANS. 83 
 
 me the correctest interpretation, — that men left nothing- 
 undone for the purpose of giving unbridled liberty to their 
 sinful propensities ; for having taken away all distinction 
 between good and evil, they approved in themselves and in 
 others those things which they knew displeased God, and 
 would be condemned by his righteous judgment. For it is 
 the summit of all evils, when the sinner is so void of shame, 
 that he is pleased with his own vices, and will not bear them 
 to be reproved, and also cherishes them in others by his 
 consent and approbation. This desperate wickedness is thus 
 described in Scripture : " They boast when they do evil/' 
 (Prov. ii. 14.) " She has spread out her feet, and gloried in 
 her wickedness," (Ezek. xvi. 25.) For he who is ashamed is 
 as yet healable ; but when such an impudence is contracted 
 through a sinful habit, that vices, and not virtues, please us, 
 and are approved, there is no more any hope of reformation. 
 Such, then, is the interpretation I give ; for I see that the 
 Apostle meant here to condemn something more grievous 
 and more wicked than the very doing of vices : what that is 
 I know not, except we refer to that which is the summit of 
 all wickedness, — that is, when wretched men, having cast 
 away all shame, undertake the patronage of vices in opposi- 
 tion to the righteousness of God. 
 
 CHAPTER II. 
 
 1. Therefore thou art inexcusable, O 1. Propterea inexcusabilis es, O 
 man, whosoever thou art that judgest : homo, quicunque judicas : in quo 
 for wherein thou judgest another, thou enim judicas alteram, teipsum con- 
 condemnest thyself ; for thou that judg- demnas ; eadem enim facis dum 
 est doest the same things. judicas. 
 
 2. But we are sure that the judgment 2. Novimus autem quod judi- 
 of God is according to truth against cium Dei est secundum veritatem 
 them which commit such things. in eos qui talia agunt. 
 
 This reproof is directed against hypocrites, who dazzle the 
 eyes of men by displays of outward sanctity, and even think 
 themselves to be accepted before God, as though they had 
 given him full satisfaction. Hence Paul, after having stated 
 the grosser vices, that he might prove that none are just 
 
84 COMMENTARIES ON THE CHAP. II. 1. 
 
 before God, now attacks saintlings (sanctulos) of this kind, 
 who could not have been included in the first catalogue. 
 Now the inference is too simple and plain for any one to 
 wonder how the Apostle derived his argument ; for he makes 
 them inexcusable, because they themselves knew the judg- 
 ment of God, and yet transgressed the law ; as though he 
 said, " Though thou consentest not to the vices of others, and 
 seemest to be avowedly even an enemy and a reprover of 
 vices ; yet as thou art not free from them, if thou really ex- 
 aminest thyself, thou canst not bring forward any defence." 
 For in what thou judgest another, &c. Besides the striking 
 resemblance there is between the two Greek verbs, icplvuv 
 and /cara/cpiveiv, (to judge and to condemn,) the enhancing 
 of their sin ought to be noticed ; for his mode of speaking is 
 the same, as though he said, " Thou art doubly deserving of 
 condemnation ; for thou art guilty of the same vices which 
 thou blamest and reprovest in others." It is, indeed, a well- 
 known saying, — that they who scrutinize the life of others 
 lay claim themselves to innocence, temperance, and all vir- 
 tues ; and that those are not worthy of any indulgence who 
 allow in themselves the same things which they undertake 
 to correct in others. For thou, judging, doest the same things: 
 so it is literally ; but the meaning is, " Though thou judgest, 
 thou yet doest the same things." And he says that they did 
 them, because they were not in a right state of mind ; for sin 
 properly belongs to the mind. They then condemned them- 
 selves on this account, — because, in reproving a thief, or an 
 adulterer, or a slanderer, they did not merely condemn the 
 persons, but those very vices which adhered to themselves. 1 
 
 1 It is confessed by most that the illative, $«, at the beginning of the 
 
 verse, can hardly be accounted for. The inference from the preceding is 
 
 not very evident. It is, in my view, an instance of Hebraism ; and the 
 
 reference is not to what has preceded, but to what is to come. It is not 
 
 properly an illative, but it anticipates a reason afterwards given, conveyed 
 
 by for, or, because. Its meaning will be seen in the following version : — 
 
 On this account, inexcusable art thou, O man, whosoever thou be who 
 
 condemnest another, because, in what thou condemnest another 
 
 thou condemnest thyself ; for thou who condemnest doest the same 
 
 things. 
 
 The verb, *g/va,, has here the idea of condemning, or of passing judgment ; 
 
 to judge is not sufficiently distinct. — Ed. 
 
CHAP. II. 2. EPISTLE TO THE ROMANS. 85 
 
 2. But we know that the judgment of God, &c. The design 
 of Paul is to shake off from hypocrites their self-complacen- 
 cies, that they may not think that they can really gain any 
 thing, though they be applauded by the world, and though 
 they regard themselves guiltless ; for a far different trial 
 awaits them in heaven. But as he charges them with inward 
 impurity, which, being hid from the eyes of men, cannot be 
 proved and convicted by human testimonies, he summons 
 them to the tribunal of God, to whom darkness itself is not 
 hid, and by whose judgment the case of sinners, be they 
 willing or unwilling, must be determined. 
 
 Moreover, the truth of judgment will in two ways appear, 
 because God will punish sin without any respect of persons, 
 in whomsoever it will be found ; and he will not heed outward 
 appearances, nor be satisfied with any outward work, except 
 what has proceeded from real sincerity of heart. It hence 
 follows, that the mask of feigned sanctity will not prevent 
 him from visiting secret wickedness with judgment. It is, 
 no doubt, a Hebrew idiom ; for truth in Hebrew means often 
 the inward integrity of the heart, and thus stands opposed 
 not only to gross falsehood, but also to the outward appear- 
 ance of good works. And then only are hypocrites awakened, 
 when they are told that God will take an account, not only 
 of their disguised righteousness, but also of their secret 
 motives and feelings. 1 
 
 3. And thinkest thou this, O man, 3. Existimas autem, homo, qui 
 that judgest them which do such judicas eos qui talia faciunt, et 
 things, and doest the same, that thou eadem facis, quod ipse effugies judi- 
 shalt escape the judgment of God ? cium Dei ? 
 
 4. Or despisest thou the riches of 4. An divitias honitatis ipsius 
 his goodness, and forbearance, and tolerantiseque, ac lenitatis contem- 
 long-suffering ; 2 not knowing that nis; ignorans quod bonitas Dei te 
 the goodness of God leadeth thee to ad poenitentiam deducit ? 
 repentance ? 
 
 1 "According to truth" — xu.ro. axjhiav, means, according to the true 
 state of the case, without any partiality, or according to what is just and 
 equitable ; so Grotius takes it. Its corresponding word in Hebrew, J1DX, 
 is sometimes rendered liKaioawn. It is found opposed to klix'ta. in 1 Cor. 
 xiii. 6. The expression here may be deemed to be the same in meaning 
 with lixatoK^ia'ia — righteous judgment, in verse 5. — Ed. 
 
 1 Lenitatis — /mx^vftlaf, tarditatis ad iram. " Long-suffering " expresses 
 
86 COMMENTARIES ON THE CHAP. II. 3. 
 
 5. But, after thy hardness and 5. Sed, juxta duritiam tuam, et 
 impenitent heart, treasurest up unto cor poenitere nescium, thesaurizas 
 thyself wrath against the day of tibi iram in diem irse et revelationis 
 wrath and revelation of the right- justi judicii Dei; 
 
 eous judgment of God ; 
 
 6. Who will render to every man 6. Qui reddi turns est unicuique 
 according to his deeds : secundam ipsius opera : 
 
 7. To them who, by patient con- 7. lis quidem, qui per boni operis 
 tinuance in well-doing, seek for glory, perseverantiam, gloriam et honorem 
 and honour, and immortality, eternal et immortalitatem quserunt, vitam 
 life ; seternam ; 
 
 8»j But unto them that are con- 8. lis vero qui sunt contentiosi, 
 
 tentious, and do not obey the truth, ac veritati immorigeri, injustitise 
 
 but obey unrighteousness, indigna- autem obtemperant, excandescentia, 
 
 tion and wrath, ira, tribulatio, 
 
 9. Tribidation and anguish, upon 9. Et anxietas in omnem animam 
 every soul of man that doeth evil, of hominis perpetrantis malum, Iudan 
 the Jew first, and also of the Gentile : primum simul et Grseci : 
 
 10. But glory, honour, and peace, 10. At gloria et honor et pax 
 to every man that worketh good ; to omni operanti bonum, Iudseo pri- 
 the Jew first, and also to the Gen- mum simul et Grasco. 
 
 tile. 
 
 3. And thinkest thou, man, &c. As rhetoricians teach us, 
 that we ought not to proceed to give strong reproof before 
 the crime be proved, Paul may seem to some to have acted 
 unwisely here for having passed so severe a censure, when 
 he had not yet proved the accusation which he had brought 
 forward. But the fact is otherwise ; for he adduced not his 
 accusation before men, but appealed to the judgment of con- 
 science ; and thus he deemed that proved which he had in 
 view — that they could not deny their iniquity, if they ex- 
 amined themselves and submitted to the scrutiny of God's 
 tribunal. And it was not without urgent necessity, that he 
 with so much sharpness and severity rebuked their fictitious 
 sanctity ; for men of this class will with astonishing security 
 trust in themselves, except their vain confidence be forcibly 
 shaken from them. Let us then remember, that this is the 
 best mode of dealing with hypocrisy, in order to awaken it 
 from its inebriety, that is, to draw it forth to the light of 
 God's judgment. 
 
 the meaning very exactly. There is here a gradation — " goodness " — xi *>'- 
 rirns, benevolence, kindness, bounty ; — " forbearance" — av»xh, withholding, 
 i.e., of wrath ; — then " long-suffering," that is, bearing long with the sins 
 of men. '•' Riches " mean abundance ; the same as though the expression 
 was, " the abounding goodness," &c. — Ed. 
 
CHAP. II. 4 EPISTLE TO THE ROMANS. 87 
 
 That thou shalt escape, &c. This argument is drawn from 
 the less ; for since our sins are subject to the judgment of 
 men, much more are they to that of God 3 who is the only 
 true Judge of all. Men are indeed led by a divine instinct 
 to condemn evil deeds ; but this is only an obscure and 
 faint resemblance of the divine judgment. They are then 
 extremely besotted, who think that they can escape the 
 judgment of God, though they allow not others to escape 
 their own judgment. It is not. without an emphatical mean- 
 ing that he repeats the word man ; it is for the purpose of 
 presenting a comparison between man and God. 
 
 4. Dost thou despise the riches ? &c. It does not seem to 
 me, as some think, that there is here an argument, conclu- 
 sive on two grounds, (dilemma,) but an anticipation of an 
 objection : for as hypocrites are commonly transported with 
 prosperity, as though they had merited the Lord's kindness 
 by their good deeds, and become thus more hardened in their 
 contempt of God, the Apostle anticipates their arrogance, 
 and proves, by an argument taken from a reason of an oppo- 
 site kind, that there is no ground for them to think that 
 God, on account of their outward prosperity, is propitious to 
 them, since the design of his benevolence is far different, 
 and that is, to convert sinners to himself. Where then the 
 fear of God does not rule, confidence, on account of pro- 
 sperity, is a contempt and a mockery of his great goodness. 
 It hence follows, that a heavier punishment will be inflicted 
 on those whom God has in this life favoured ; because, in 
 addition to their other wickedness, they have rejected the 
 fatherly invitation of God. And though all the gifts of God 
 are so many evidences of his paternal goodness, yet as he 
 often has a different object in view, the ungodly absurdly 
 congratulate themselves on their prosperity, as though they 
 were dear to him, while he kindly and bountifully supports 
 them. 
 
 Not knowing that the goodness of God, &c. For the Lord 
 by his kindness shows to us, that it is he to whom we ought 
 to turn, if we desire to secure our wellbeing, and at the 
 same time he strengthens our confidence in expecting mercy. 
 If we use not God's bounty for this end, we abuse it. But 
 
88 COMMENTARIES ON THE CHAP. II. 5. 
 
 yet it is not to be viewed always in the same light ; for 
 when the Lord deals favourably with his servants and gives 
 them earthly blessings, he makes known to them by sym- 
 bols of this kind his own benevolence, and trains them up at 
 the same time to seek the sura and substance of all good 
 things in himself alone : when he treats the transgressors of 
 his law with the same indulgence, his object is to soften by 
 his kindness their perverseness ; he yet does not testify that 
 he is already propitious to them, but, on the contrary, in- 
 vites them to repentance. But if any one brings this objec- 
 tion — that the Lord sings to the deaf as long as he does not 
 touch inwardly their hearts ; we must answer — that no fault 
 can be found in this case except with our own depravity. 
 But I prefer rendering the word which Paul here uses, leads, 
 rather than invites, for it is more significant ; I do not, 
 however, take it in the sense of driving, but of leading as it 
 were by the hand. 
 
 5. But according to thy hardness, &c. When we become 
 hardened against the admonitions of the Lord, impenitence 
 follows ; and they who are not anxious about repentance 
 openly provoke the Lord. 1 
 
 This is a remarkable passage : we may hence learn what 
 I have already referred to — that the ungodly not only ac- 
 cumulate for themselves daily a heavier weight of God's 
 judgments, as long as they live here, but that the gifts of God 
 also, which they continually enjoy, shall increase their con- 
 demnation ; for an account of them all will be required : and 
 it will then be found, that it will be justly imputed to them 
 as an extreme wickedness, that they had been made worse 
 through God's bounty, by which they ought surely to have 
 been improved. Let us then take heed, lest by unlawful use 
 of blessings we lay up for ourselves this cursed treasure. 
 
 For the day, &c. ; literally, in the day; but it is put for eU 
 rjfiepav, for the day. The ungodly gather now the indigna- 
 
 1 What follows in the text, according to Calvin, is this, " et cor poeni- 
 tere nescium — and a heart that knoweth not to repent ;" »«< apirxvivro» 
 xufii'av, which Schleusner renders thus, " animus, qui omnem emenda- 
 tionem respuit — a mind which rejects every improvement." It is an im- 
 penitable rather than " an impenitent heart," that is, a heart incapable of 
 repenting. See Eph. iv. 19. — Ed. 
 
CHAP. II. 6. EPISTLE TO THE ROMANS. 89 
 
 tion of God against themselves, the stream of which shall 
 then be poured on their heads : they accumulate hidden 
 destruction, which then shall be drawn out from the treasures 
 of God. The day of the last judgment is called the day of 
 wrath, when a reference is made to the ungodly ; but it will 
 be a day of redemption to the faithful. And thus all other 
 visitations of God are ever described as dreadful and full of 
 terror to the ungodly ; and on the contrary, as pleasant and 
 joyful to the godly. Hence whenever the Scripture mentions 
 the approach of the Lord, it bids the godly to exult with 
 joy ; but when it turns to the reprobate, it proclaims nothing 
 but dread and terror. " A day of wrath/' saith Zephaniah, 
 " shall be that day, a day of tribulation and distress, a day 
 of calamity and wretchedness, a day of darkness and of thick 
 darkness, a day of mist and of whirlwind." (Zeph. i. 15.) 
 You have a similar description in Joel ii. 2, &c. And Amos 
 exclaims, " Woe to you who desire the day of the Lord ! 
 what will it be to you ? The day of the Lord will be dark- 
 ness, and not light." (Amos v. 18.) Farther, by adding the 
 word revelation, Paul intimates what this day of wrath is to 
 be, — that the Lord will then manifest his judgment : though 
 he gives daily some indications of it, he yet suspends and 
 holds back, till that day, the clear and full manifestation of 
 it ; for the books shall then be opened ; the sheep shall then 
 be separated from the goats, and the wheat shall be cleansed 
 from the tares. 
 
 6. Who will render to every one, &c. As he had to do 
 with blind saintlings, who thought that the wickedness of 
 their hearts was well covered, provided it was spread over 
 with some disguises, I know not what, of empty works, he 
 pointed out the true character of the righteousness of works, 
 even that which is of account before God ; and he did this, 
 lest they should feel confident that it was enough to pacify 
 him, if they brought words and trifles, or leaves only. But 
 there is not so much difficulty in this verse, as it is commonly 
 thought.* For the Lord, by visiting the wickedness of the 
 reprobate with just vengeance, will recompense them with 
 what they have deserved : and as he sanctifies those whom 
 he has previously resolved to glorify, he will also crown their 
 
90 COMMENTARIES ON THE CHAP. II. 7. 
 
 good works, but not on account of any merit : nor can this 
 be proved from this verse ; for though it declares what re- 
 ward good works are to have, it does yet by no means 
 show what they are worth, or what price is due to them. 
 And it is an absurd inference, to deduce merit from reward. 
 7. To them indeed, who by perseverance, &c. ; literally, pa- 
 tience ; by which word something more is expressed. For it 
 is perseverance, when one is not wearied in constantly doing 
 good ; but patience also is required in the saints, by which 
 they may continue firm, though oppressed with various trials. 
 For Satan suffers them not by a free course to come to the 
 Lord ; but he strives by numberless hinderances to impede 
 them, and to turn them aside from the right way. And 
 when he says, that the faithful, by continuing in good works, 
 seek glory and honour, he does not mean that they aspire 
 after any thing else but the favour of God, or that they strive 
 to attain any thing higher, or more excellent : but they can- 
 not seek him, without striving, at the same time, for the 
 blessedness of his kingdom, the description of which is con- 
 tained in the paraphrase given in these words. The mean- 
 ing then is, — that the Lord will give eternal life to those 
 who, by attention to good works, strive to attain immor- 
 tality. 1 
 
 1 It has appeared to some difficult to reconcile this language with the 
 free salvation which the gospel offers, and to obviate the conclusion which 
 many are disposed to draw from this passage — that salvation is by works 
 as well as by faith. 
 
 To this objection Parens answers, that the Apostle speaks here of sal- 
 vation by the works of the law, not indeed as a thing possible, which he 
 subsequently denies, but as a declaration of what it is, that he might there- 
 by show the necessity of a gratuitous salvation which is by faith only. And 
 this is the view which Mr. Haldane takes. 
 
 But there is no need of having recourse to this hypothesis : for when- 
 ever judgment is spoken of even in the New Testament, it is ever repre- 
 sented in the same way, as being regulated in righteousness, according to 
 the works of every individual. See Acts xvii. 31 ; 2 Cor. v. 10 ; Col. iii. 
 24, 25; Rev. xx. 12; xxii. 12. 
 
 It will be -a. judgment, conducted according to the perfect rule of justice, 
 with no respect of persons, with no regard to individuals as such, whether 
 high or low, much or little favoured as to outward privileges, but according 
 to what their conduct has been, under the circumstances of their case. 
 The rule, if heathens, will be the law of nature ; if Jews, the law which 
 had been given them. Judgment, as to its character, will be still the same 
 to those under the gospel ; it will be according to what the gospel re- 
 quires. — Ed. 
 
CHAP. II. 8. EPISTLE TO THE ROMANS. 91 
 
 8. But to those who are contentious, &c. There is some 
 irregularity in the passage ; first, on account of its tenor be- 
 ing interrupted, for the thread of the discourse required, that 
 the second clause of the contrast should be thus connected, — 
 " The Lord will render to them, who by perseverance in 
 good works, seek glory, and honour, and immortality, eter- 
 nal life ; but to the contentious and the disobedient, eternal 
 death/' Then the conclusion might be joined, — " That for 
 the former are prepared glory, and honour, and incorruption ; 
 and that for the latter are laid up wrath and misery." There 
 is another thing, — These words, indignation, wrath, tribula- 
 tion, and anguish, are joined to two clauses in the context. 
 However, the meaning of the passage is by no means ob- 
 scure ; and with this we must be satisfied in the Apostolic 
 writings. From other writings must eloquence be learnt : 
 here spiritual wisdom is to be sought, conveyed in a plain 
 and simple style. 1 
 
 1 With regard to the construction of this passage, 6-10, it may be ob- 
 served, that it is formed according to the mode of Hebrew parallelism, 
 many instances of which we meet with even in the prose writings of the 
 New Testament. None of the ancients, nor any of the moderns, before 
 the time of Bishop Lowth, understood much of the peculiar character of the 
 Hebrew style. All the anomalies, noticed by Calvin, instantly vanish, 
 when the passage is so arranged, as to exhibit the correspondence of its 
 different parts. It consists of two general portions ; the first includes 
 three verses, 6, 7, and 8 ; the other, the remaining three verses. The 
 same things are mainly included in both portions, only in the latter there 
 are some things additional, and explanatory, and the order is reversed ; so 
 that the passage ends with what corresponds with its beginning. To see 
 the whole in a connected form, it is necessary to set it down in lines, in the 
 following manner : — - 
 
 6. Who will render to each according to his works, — 
 
 7. To those indeed, who, by perseverance in well-doing, 
 Seek glory and honour and immortality, — 
 Eternal life ; 
 
 8. But there shall be to them who are contentious, 
 And obey not the truth, but obey iniquity, — 
 Indignation and wrath : 
 
 Then follow the same things, the order being reversed, — 
 
 9. Distress and anguish shall be 
 
 On every soul of man that worketh evil, — 
 On the Jew first, and then on the Greek ; 
 
 10. But glory and honour and peace, 
 To every one who worketh good, — 
 
 To the Jew first and then to the Greek ; 
 
 11. For there is no respect of persons with God. 
 
 The idea in the last and the first line is essentially the same. This re- 
 
92 COMMENTARIES ON THE CHAP. II. 8. 
 
 Contention is mentioned here for rebellion and stubborn- 
 ness ; for Paul was contending with hypocrites who, by their 
 gross and supine self-indulgence, trifled with God. By the 
 word truth, is simply meant the revealed will of God, which 
 alone is the light of truth : for it is what belongs to all the 
 ungodly, that they ever prefer to be in bondage to iniquity, 
 rather than to receive the yoke of God ; and whatever obe- 
 dience they may pretend, yet they never cease perversely to 
 clamour and struggle against God's word. For as they who 
 are openly wicked scoff at the truth, so hypocrites fear not 
 to set up in opposition to it their artificial modes of worship. 
 The Apostle further adds, that such disobedient persons obey 
 or serve iniquity ; for there is no middle course, which those 
 who are unwilling to be in subjection to the law of the Lord 
 can take, so as to be kept from falling immediately into the 
 service of sin. And it is the just reward of outrageous 
 licentiousness, that those become the bondslaves of sin who 
 cannot endure the service of God. Indignation and wrath, 
 so the character of the words induces me to render them ; for 
 Ovfjbos in Greek means what the Latins call excandescentia — 
 indignation, as Cicero teaches us, (Tusc. 4,) even a sudden 
 burning of anger. As to the other words I follow Erasmus. 
 But observe, that of the four which are mentioned, the two 
 last are, as it were, the effects of the two first ; for they who 
 perceive that God is displeased and angry with them are 
 immediately filled with confusion. 
 
 We may add, that though he might have briefly described, 
 even in two words, the blessedness of the godly and also the 
 misery of the reprobate, he yet enlarges on both subjects, 
 and for this end — that he might more effectually strike men 
 
 petition is for the sake of producing an impression. The character of the 
 righteous, in the first part, is, that by persevering in doing good they seek 
 glory, honour, and immortality ; and their reward is to be eternal life : 
 the character of the wicked is that of being contentious, disobedient to the 
 truth, and obedient to unrighteousness ; and their reward is to be indig- 
 nation and wrath. The character of the first, in the second part, is, that 
 they work good ; and of the other, that they work evil : and the reward 
 of the first is glory, honour, and peace ; and the reward of the other, dis- 
 tress and anguish ; which are the effects of indignation and wrath, as glory, 
 honour, and peace are the fruits or the constituent parts of eternal life. 
 It is to be observed that priority in happiness, as well as priority in misery, 
 is ascribed to the Jew. — Ed. 
 
CHAP. II. 11. EPISTLE TO THE ROMANS. 93 
 
 with the fear of God's wrath, and sharpen their desire for ob- 
 taining grace through Christ : for we never fear God's judg- 
 ment as we ought, except it be set as it were by a lively 
 description before our eyes ; nor do we really burn with de- 
 sire for future life, except when roused by strong incentives, 
 (multis flabellis incitati — incited by many fans.) 
 
 9. To the Jew first, &c. He simply places, I have no 
 doubt, the Jew in opposition to the Gentile; for those whom 
 he calls Greeks he will presently call Gentiles. But the 
 Jews take the precedence in this case, for they had, in pre- 
 ference to others, both the promises and the threatenings of 
 the law ; as though he had said, " This is the universal rule 
 of tbe divine judgment ; it shall begin with the Jews, and it 
 shall include the whole world." 
 
 1 1 . For there is no respect of per- 1 1 . Siquidem non est acceptio per- 
 sons with God. sonarum apud Deum. 
 
 12. For as many as have sinned 12. Quicunque enim sine Lege 
 without law, shall also perish without peccaverunt sine Lege etiam peri- 
 law ; and as many as have sinned in bunt ; quicunque vero in Lege pec- 
 the law, shall be judged by the law, caverunt per Legem judicabuntur, 
 
 13. (For not the hearers of the 13. Non enim Legis auditores 
 law are just before God, but the justi sunt apud Deum, sed qui Legem 
 doers of the law shall be justified. faciunt justificabuntur. 
 
 11. There is no respect of persons, &c. He has hitherto 
 generally arraigned all mortals as guilty; but now he begins 
 to bring home his accusation to the Jews and to the Gen- 
 tiles separately : and at the same time he teaches us, that it 
 is no objection that there is a difference between them, but 
 that they are both without any distinction exposed to eter- 
 nal death. The Gentiles pretended ignorance as their de- 
 fence ; the Jews gloried in the honour of having the law : 
 from the former he takes away their subterfuge, and he de- 
 prives the latter of their false and empty boasting. 
 
 There is then a division of the whole human race into two 
 classes ; for God had separated the Jews from all the rest, 
 but the condition of all the Gentiles was the same. He now 
 teaches us, that this difference is no reason why both should 
 not be involved in the same guilt. But the word person is 
 taken in Scripture for all outward things, which are wont to 
 be regarded as possessing any value or esteem. When there- 
 
94 COMMENTARIES ON THE CHAP. II. 12. 
 
 fore thou readest, that God is no respecter of persons, un- 
 derstand that what he regards is purity of heart or inward 
 integrity ; and that he hath no respect for those things 
 which are wont to he highly valued by men, such as kin- 
 dred, country, dignity, wealth, and similar things ; so that 
 respect of persons is to be here taken for the distinction or 
 the difference there is between one nation and another. 1 
 But if any hence objects and says, " That then there is no 
 such thing as the gratuitous election of God ;" it may be 
 answered, That there is a twofold acceptation of men before 
 God ; the first, when he chooses and calls us from nothing, 
 through gratuitous goodness, as there is nothing in our na- 
 ture which can be approved by him ; the second, when 
 after having regenerated us, he confers on us his gifts, and 
 shows favour to the image of his Son which he recognises 
 in us. 
 
 12. Whosoever have sinned without law, 2 &c. In the former 
 part of this section he assails the Gentiles ; though no Moses 
 was given them to publish and to ratify a law from the Lord, 
 he yet denies this omission to be a reason why they deserved 
 
 1 The word ■pr^txru^aXfi^ia, respect of persons, is found in three other 
 places, Eph. vi. 9 ; Col. iii. 25 ; and James ii. 1 ; and in these the refer- 
 ence is to conditions in life. In Acts x. 34, the word is in another form, 
 «•gafl-AiaaXMsrww, a respecter of persons, and as a verb in James ii. 9. The 
 full phrase is •xqotxaivov xapGavu, as found in Luke xx. 21, and Gal. ii. 6. 
 It is a phrase peculiar to the Hebrew language, and means literally, to lift 
 up or regard faces, that is, persons, D'OB RSM. See Lev. xix. 15 ; Deut. 
 x. 17; 2 Chron. xix. 7. 
 
 An argument has been hence taken to oppose the doctrine of election ; 
 but this is to apply to a particular thing what belongs entirely and exclu- 
 sively to another. This belongs to the administration of justice, but elec- 
 tion is the exercise of mercy. Even Orotius admits, that God manifests 
 a difference in bestowing benefits, but not in exercising judgment. Indeed, 
 in the present instance, with regard to the subject handled by the Apostle, 
 there was a manifest difference ; the Gentile had only the law of nature, 
 but the Jew had a revealed law. Yet when brought to judgment there 
 was to be no respect of persons; each was to be judged impartially ac- 
 cording to the circumstances of his condition. And further, election does 
 not proceed on the principle of showing respect of persons, that is, of 
 regarding men according to their privileges or outward circumstances, or 
 kindred or relation in life, or any thing in man ; but its sole and exclusive 
 ground or reason is the good pleasure of God. — Ed. 
 
 1 'Avifiag commonly means unlawfully, wickedly, lawlessly; but here, 
 as it is evident from the context, it signifies to be without law. The ad- 
 jective dvopo; is also used once in this sense in 1 Cor. ix. 21. — Ed. 
 
CHAP. II. 13. EPISTLE TO THE ROMANS. 95 
 
 not the just sentence of death for their sins ; as though he 
 had said — that the knowledge of a written law was not ne- 
 cessary for the just condemnation of a sinner. See then what 
 kind of advocacy they undertake, who through misplaced 
 mercy, attempt, on the ground of ignorance, to exempt the 
 nations who have not the light of the gospel from the judg- 
 ment of God. 
 
 Whosoever have sinned under the law, &c. As the Gen- 
 tiles, being led by the errors of their own reason, go headlong 
 into ruin, so the Jews possess a law by which they are con- 
 demned j 1 for this sentence has been long ago pronounced, 
 " Cursed are all they who continue not in all its precepts." 
 (Deut. xxvii. 26.) A worse condition then awaits the Jewish 
 sinners, since their condemnation is already pronounced in 
 their own law. 
 
 13. For the hearers of the law, &c. This anticipates an 
 objection which the Jews might have adduced. As they 
 had heard that the law was the rule of righteousness, (Deut. 
 iv. 1,) they gloried in the mere knowledge of it: to obviate 
 this mistake, he declares that the hearing of the law or any 
 knowledge of it is of no such consequence, that any one 
 should on that account lay claim to righteousness, but. that 
 works must be produced, according to this saying, " He who 
 will do these shall live in them." The import then of this 
 verse is the following, — " That if righteousness be sought 
 from the law, the law must be fulfilled ; for the righteous- 
 ness of the law consists in the perfection of works." They 
 who pervert this passage for the purpose of building up jus- 
 tification by works, deserve most fully to be laughed at even 
 by children. It is therefore improper and beyond what is 
 needful, to introduce here a long discussion on the subject, 
 with the view of exposing so futile a sophistry : for the 
 Apostle only urges here on the Jews what he had mentioned, 
 the decision of the law, — That by the law they could not be 
 justified, except they fulfilled the law, that if they trans- 
 
 1 The Avord " condemned" would be better in tbe text than "judged ;" 
 it would then more plainly correspond with the former part, where the 
 word " perished" is used : and that it means "condemned" is evident, for 
 those who have " sinned" are the persons referred to. — Ed. 
 
96' COMMENTARIES ON THE CHAP. II. 14. 
 
 gressed it, a curse was instantly pronounced on tkein. Now 
 we do not deny but that perfect righteousness is prescribed 
 in the law : but as all are convicted of transgression, we say 
 that another righteousness must be sought. Still more, we 
 can prove from this passage that no one is justified by works ; 
 for if they alone are justified by the law who fulfil the law, 
 it follows that no one is justified; for no one can be found 
 who can boast of having fulfilled the law. 1 
 
 14. For when the Gentiles, which 14. Quum enim Gentes, quae 
 have not the law, do by nature the Legem non habent, natura quae Le- 
 things contained in the law, these, gis sunt faciant, ipsse, Legem non 
 having not the law, are a law unto habentes, sibi ipsse sunt Lex : 
 themselves : 
 
 15. Which shew the work of the 15. Quae ostendunt opus Legis 
 law written in their hearts, their scriptum in cordibus suis, simul at- 
 conscience also bearing witness, and testante ipsorum conscientia -et co- 
 their thoughts the mean while ac- gitationibus inter se accusantibus 
 cusing or else excusing one an- aut etiam excusantibus, 
 
 other, 
 
 16. In the day when God shall 16. In die qua judicabit Deus 
 judge the secrets of men by Jesus occulta hominum, secundum Evan- 
 Christ, according to my gospel. gelium meum, per Iesum Christum. 
 
 14. For when the Gentiles, &c. He now states what proves 
 the former clause ; for he did not think it enough to con- 
 demn us by mere assertion, and only to pronounce on us the 
 just judgment of God ; but he proceeds to prove this by rea- 
 sons, in order to excite us to a greater desire for Christ, and 
 to a greater love towards him. He indeed shows that ig- 
 norance is in vain pretended as an excuse by the Gentiles, 
 since they prove by their own deeds that they have some 
 rule of righteousness : for there is no nation so lost to every 
 thing human, that it does not keep within the limits of 
 some laws. Since then all nations, of themselves and with- 
 out a monitor, are disposed to make laws for themselves, it 
 is beyond all question evident that they have some notions 
 of justice and rectitude, which the Greeks call preconcep- 
 tions, 7rpo\r)tyei<i, and which are implanted by nature in the 
 
 1 On the expression " hearers of the law," Stuart has these remarks, — 
 " The Apostle here speaks of ol aK^oarai roZ vlpou, because the Jews were 
 accustomed to hear the Scriptures read in public ; but many of them did 
 not individually possess copies of the sacred volume which they could read." 
 
CHAP. II. 15. EPISTLE TO THE ROMANS. 97 
 
 hearts of men. They have then a law, though they are 
 without law : for though they have not a written law, they 
 are yet by no means wholly destitute of the knowledge of 
 what is right and just ; as they could not otherwise dis- 
 tinguish between vice and virtue ; the first of which they 
 restrain by punishment, and the latter they commend, and 
 manifest their approbation of it by honouring it with rewards. 
 He sets nature in opposition to a written law, meaning that 
 the Grentiles had the natural light of righteousness, which 
 supplied the place of that law by which the Jews were in- 
 structed, so that they were a law to themselves. 1 
 
 15. Who show the work of the law 2 written, &c. ; that is, 
 they prove that there is imprinted on their hearts a discri- 
 mination and judgment by which they distinguish between 
 what is just and unjust, between what is honest and dis- 
 honest. He means not that it was so engraven on their 
 will, that they sought and diligently pursued it, but that they 
 were so mastered by the power of truth, that they could not 
 disapprove of it. For why did they institute religious rites, 
 except that they were convinced that God ought to be wor- 
 shipped ? "Why were they ashamed of adultery and theft, 
 except that they deemed them evils ? 
 
 Without reason then is the j>ower of the will deduced 
 from this passage, as though Paul had said, that the keeping 
 of the law is within our power ; for he speaks not of the 
 power to fulfil the law, but of the knowledge of it. Nor is 
 the word heart to be taken for the seat of the affections, but 
 
 1 As to the phrase, " these are a law unto themselves," Venema ad- 
 duces classical examples, — " «» ro SiXntrrov Qawofiivov 'ifftu ffoi no/tog ava^a,- 
 
 Sxms — Whatever seems best, let it be to thee a perpetual law." — Epict. 
 in JEnch., c. 75. " ?o ph o^ov vopo; \t<r\ €a<riXvxos — What is indeed right, i 
 a royal law." — Plato in Min., p. 317. 
 
 The heathens themselves acknowledged a law of nature. Turrettin 
 quotes a passage from a lost work of Cicero, retained by Lactantius, which 
 remarkably coincides with the language of Paul here. — Ed. 
 
 2 By the work of the law, ro 'igyov too vifiov, is to be understood what the 
 law requires. The " work of God," in John vi. 29, is of the same import, 
 that is, the work which God requires or demands ; and the same word is 
 plural in the former verse, ™ i^ya — " the works of God." So here, in 
 the former verse, it is t« rod t'opou — " the things of the law," where we may 
 suppose ££ya to be understood. The common expression, " the works of 
 the law," has the same meaning, that is, such works as the law prescribes 
 and requires. — Ed. 
 
 G 
 
98 COMMENTARIES ON THE CHAP. II. 15. 
 
 only for the understanding, as it is found in Deut. xxix. 4, 
 " The Lord hath not given thee a heart to understand ;" and 
 in Luke xxiv. 25, " foolish men, and slow in heart to be- 
 lieve." 
 
 Nor can we conclude from this passage, that there is in 
 men a full knowledge of the law, but that there are only 
 some seeds of what is right implanted in their nature, evi- 
 denced by such acts as these — All the Gentiles alike insti- 
 tuted religious rites, they made laws to punish adultery, 
 and theft, and murder, they commended good faith in bar- 
 gains and contracts. They have thus indeed proved, that 
 God ought to be worshipped, that adultery, and theft, and 
 murder are evils, that honesty is commendable. It is not 
 to our purpose to inquire what sort of God they imagined 
 him to be, or how many gods they devised ; it is enough to 
 know, that they thought that there is a God, and that 
 honour and worship are due to him. It matters not whether 
 they permitted the coveting of another man's wife, or of his 
 possessions, or of any thing which was his, — whether they 
 connived at wrath and hatred ; inasmuch as it was not right 
 for them to covet what they knew to be evil when clone. 
 
 Their conscience at the same time attesting, &c. He could 
 not have more forcibly urged them than by the testimony of 
 their own conscience, which is equal to a thousand witnesses. 
 By the consciousness of having done good, men sustain and 
 comfort themselves ; those who are conscious of having done 
 evil, are inwardly harassed and tormented. Hence came 
 these sayings of the heathens — " A good conscience is the 
 widest sphere ; but a bad one is the cruellest executioner, 
 and more fiercely torments the ungodly than any furies can 
 do." There is then a certain knowledge of the law by 
 nature, which says, " This is good and worthy of being 
 desired ; that ought to be abhorred/' 
 
 But observe how intelligently he defines conscience : he 
 says, that reasons come to our minds, by which we defend 
 what is rightly done, and that there are those which accuse 
 and reprove us for our vices j 1 and he refers this process of 
 
 1 Calvin seems to consider that the latter part of the verse is only an 
 expansion or an exposition of the preceding clause respecting " conscience :" 
 
CHAP. II. 1 6. EPISTLE TO THE ROMANS. 99 
 
 accusation and defence to the day of the Lord ; not that it 
 will then first commence, for it is now continually carried 
 on, but that it will then also be in operation ; and he says 
 this, that no one should disregard this process, as though it 
 were vain and evanescent. And he has put, in the day, in- 
 stead of, at the day, — a similar instance to what we have 
 already observed. 
 
 16. In which God shall judge the secrets of men. 1 Most 
 suitable to the present occasion is this periphrastic definition 
 of judgment : it teaches those, who wilfully hide themselves 
 in the recesses of insensibility, that the most secret thoughts 
 and those now completely hid in the depths of their hearts, 
 shall then be brought forth to the light. So he speaks in 
 another place ; in order to show to the Corinthians what 
 little value belongs to human judgment, which regards only 
 the outward action, he bids them to wait until the Lord 
 came, who would bring to light the hidden things of dark- 
 
 but it seems to contain a distinct idea. The testimony of conscience is 
 one thing, which is instantaneous, without reflection : and the thoughts or 
 the reasonings — Xoynr^Zv, which alternately or mutually accuse or excuse, 
 seem to refer to a process carried on by the mind, by which the innate 
 voice of conscience is confirmed. This is the view taken by Stuart and 
 Barnes, and to which Hodge is inclined. 
 
 Another view of the latter clause is given by Doddridge, Macknight, 
 Haldane, and Chalmers. The last gives this paraphrase of the whole 
 verse, — " For they show that the matter of the law is written in their 
 hearts — both from their- conscience testifying what is right and wrong in 
 their own conduct, and from their reasonings in which they either accuse 
 or vindicate one another." 
 
 But to regard the two clauses as referring to conscience and the inward 
 workings of the mind, appears more consistent with the context. Th'e 
 Gentiles are those spoken of : God gave them no outward law, but the law 
 of nature which is inward. Hence in the following verse he speaks of 
 God as judging " the secrets of men," as the inward law will be the rule 
 of judgment to the Gentiles. — Ed. 
 
 1 In accordance with some of the fathers, Jerome, Chrysostom, Theo- 
 pJiylact, and others, Calvin connects this with the immediately preceding 
 verse : but almost all modern critics connect it with the 12th verse, and 
 consider what intervenes as parenthetic. This is according to our version. 
 In the 12th verse both the Gentile and the Jew are spoken of, and that 
 with reference to judgment. In this verse the time and the character of 
 that judgment are referred to, and its character especially as to the Gen- 
 tile, as his case is particularly delineated in the parenthesis. The Apostle 
 then, in what follows, turns to the Jew. " According to my gospel " 
 must be understood, not as though the gospel is to be the rule of judg- 
 ment to the Gentile, but as to the fact, that Christ is appointed to be the 
 Judge of all. See Acts xvii. 31. — Ed. 
 
100 COMMENTARIES ON THE CHAP. II. 16. 
 
 ness, and reveal the secrets of the heart. (1 Cor. iv. 5.) 
 When we hear this, let it come to our minds, that we are 
 warned that if we wish to be really approved by our Judge, 
 we must strive for sincerity of heart. 
 
 He adds, according to my gospel, intimating, that he an- 
 nounced a doctrine, to which the judgments of men, natur- 
 ally implanted in them, gave a response : and he calls it 
 his gospel, on account of the ministry ; for the authority for 
 setting forth the gospel resides in the true God alone ; and 
 it was only the dispensing of it that was committed to the 
 Apostles. It is indeed no matter of surprise, that the gospel 
 is in part called the messenger and the announcer of future 
 judgment : for if the fulfilment and completion of what it 
 promises be deferred to the full revelation of the heavenly 
 kingdom, it must necessarily be connected with the last judg- 
 ment : and further, Christ cannot be preached without being 
 a resurrection to some, and a destruction to others ; and 
 both these things have a reference to the day of judgment. 
 The words, through Jesus Christ, I apply to the day of judg- 
 ment, though they are regarded otherwise by some ; and 
 the meaning is, — that the Lord will execute judgment by 
 Christ, for he is appointed by the Father to be the Judge of 
 the living and of the dead, — which the Apostles always 
 mention among the main articles of the gospel. Thus the 
 sentence will be full and complete, which would otherwise 
 be defective. 
 
 . 17. Behold, thou art called a Jew, 17. Ecce, tu Iudseus cognonii- 
 
 and restest in the law, and makest naris, et acquiescis in Lege, et glo- 
 
 thy boast of God, riaris in Deo, 
 
 18. And knowest his will, and 18. Et nosti voluntatem, et pro- 
 approvest the things that "are more bas eximia, institutus ex Lege ; 
 excellent, being instructed out of the 
 
 law; 
 
 19. And art confident that thou 19. Oonfidisque teipsum esse du- 
 thyself art a guide of the blind, a cem csecorum, lumen eorum qui 
 light of them which are in darkness, sunt in tenebris, 
 
 20. An instructer of the foolish, 20. Eruditorem insipientium, doc- 
 a teacher of babes, which hast the torem imperitorum, habentem for- 
 form of knowledge and of the truth mam cognitionis ac veritatis in 
 in the law. Lege : 
 
 21. Thou therefore which teachest 21. Qui igitur doces alterum, 
 another, teachest thou not thyself? teipsum non doces ; qui concionaris, 
 thou that preachest a man should non furandum, furaris ; 
 
 not steal, dost thou steal ? 
 
CHAP. II. 17. EPISTLE TO THE ROMANS. 101 
 
 22. Thou that sayest a man should 22. Qui dicis, non moechandum, 
 not commit adultery, dost thou com- moecharis ; qui detestaris idola, sa- 
 mit adultery ? thou that abhorrest crilegium perpetras ; 
 
 idols, dost thou commit sacrilege ? 
 
 23. Thou that makest thy boast 23. Qui de Lege gloriaris, Deum 
 of the law, through breaking the per Legis transgressionem deho- 
 law dishonourest thou God ? nestas : 
 
 24. For the name of God is bias- 24. Nomen enim Dei propter vos 
 phemed among the Gentiles through probro afficitur inter gentes, quem- 
 you, as it is written. 1 admodum scriptum est. 
 
 17. Behold, thou art named a Jew, &c. Some old copies 
 read el Se, though indeed ; which, were it generally received, 
 would meet my approbation ; but as the greater part of the 
 manuscripts is opposed to it, and the sense is not unsuitable, 
 I retain the old reading, especially as it is only a small 
 difference of one letter. 2 
 
 Having now completed what he meant to say of the 
 Gentiles, he returns to the Jews ; and that he might, with 
 greater force, beat down their great vanity, he allows them 
 all those privileges, by which they were beyond measure 
 transported and inflated : and then he shows how insufficient 
 they were for the attainment of true glory, yea, how they 
 turned to their reproach. Under the name Jew he includes 
 all the privileges of the nation, which they vainly pretended 
 were derived from the law and the prophets ; and so he 
 comprehends all the Israelites, all of whom were then, with- 
 out any difference, called Jews. 
 
 But at what time this name first originated it is uncer- 
 tain, except that it arose, no doubt, after the dispersion. 3 
 Josephus, in the eleventh book of his Antiquities, thinks 
 that it was taken from Judas Maccabseus, under whose aus- 
 pices the liberty and honour of the people, after having for 
 
 1 These texts are referred to, Is. lii. 5 ; Ezek. xxxvi. 20. 
 
 2 Griesbach has since found a majority of MSS. in favour of this read- 
 ing, and has adopted it. But the difficulty is to find a corresponding 
 clause. There is none, except what begins in verse 21; i/ 2s and olv do not 
 well respond, except we render the first, though indeed, and the other, 
 yet, or nevertheless, somewhat, in the sense of an adversative. It will 
 admit this meaning in some passages. See Matt. xii. 12 ; xxvi. 54 ; 
 
 • Rom. x. 14.— -Ed. 
 
 3 This is not quite correct. They were called Jews even before the cap- 
 tivity, and during the captivity, but most commonly and regularly after it. 
 The word, Jews, first occurs in 2 Kings xvi. 6. See Esth. iv. 3 ; Jer. 
 xxxviii. 19 ; Dan. iii. 8 ; Ezra iv. 12 ; Neh. ii. 16.— Ed. 
 
102 COMMENTARIES ON THE CHAP. II. 17. 
 
 some time fallen, and been almost buried, revived again. 
 Though I allow this opinion to be probable, yet, if there be 
 some to whom it is not satisfactory, I will offer them a con- 
 jecture of my own. It seems, indeed, very likely, that after 
 having been degraded and scattered through so many dis- 
 asters, they were not able to retain any certain distinction 
 as to their tribes ; for a census could not have been made 
 at that time, nor did there exist a regular government, 
 which was necessary to preserve an order of this kind ; and 
 they dwelt scattered and in disorder ; and having been worn 
 out by adversities, they were no doubt less attentive to the 
 records of their kindred. But though you may not grant 
 these things to me, yet it cannot be denied but that a danger 
 of this kind was connected with such disturbed state of 
 things. Whether, then, they meant to provide for the future, 
 or to remedy an evil already received, they all, I think, 
 assumed the name of that tribe, in which the purity of reli- 
 gion remained the longest, and which, by a peculiar privi- 
 lege, excelled all the rest, as from it the Redeemer was 
 expected to come ; for it was their refuge in all extremities, 
 to console themselves with the expectation of the Messiah. 
 However this may be, by the name of Jews they avowed 
 themselves to be the heirs of the covenant which the Lord 
 had made with Abraham and his seed. 
 
 And restest in the law, and gloriest in God, &c. He means 
 not that they rested in attending to the law, as though they 
 applied their minds to the keeping of it ; but, on the con- 
 trary, he reproves them for not observing the end for which 
 the law had been given ; for they had no care for its observ- 
 ance, and were inflated on this account only, — because they 
 were persuaded that the oracles of God belonged to them. 
 In the same way they gloried in God, not as the Lord com- 
 mands by his Prophet, — to humble ourselves, and to seek our 
 glory in him alone, (Jer. ix. 24,) — but being without any 
 knowledge of God's goodness, they made him, of whom they 
 were inwardly destitute, peculiarly their own, and assumed 
 to be his people, for the purpose of vain ostentation before 
 men. This, then, was not the glorying of the heart, but the 
 boasting of the tongue. 
 
CHAP. II. 20. EPISTLE TO THE ROMANS. 103 
 
 18. And knowest his will, and approvest things excellent, 
 &c. He now concedes to them the knowledge of the divine 
 will, and the approval of things useful ; and this they had 
 attained from the doctrine of the law. But there is a two- 
 fold approval, — one of choice, when we embrace the good we 
 approve ; the other of judgment, by which indeed we dis- 
 tinguish good from evil, but by no means strive or desire to 
 follow it. Thus the Jews were so learned in the law that 
 they could pass judgment on the conduct of others, but were 
 not careful to regulate their life according to that judgment. 
 But as Paul reproves their hypocrisy, we may, on the other 
 hand, conclude, that excellent things are then only rightly 
 approved (provided our judgment proceeds from sincerity) 
 when God is attended to ; for his will, as it is revealed in 
 the law, is here appointed as the guide and teacher of what 
 is to be justly approved. 1 
 
 19. And believest thyself, &c. More is still granted to 
 them ; as though they had not only what was sufficient for 
 themselves, but also that by which they could enrich others. 
 He grants, indeed, that they had such abundance of learning, 
 as that others might have been supplied. 2 
 
 20. I take what follows, having the form of knowledge, as a 
 
 1 There are two expositions of the words, Sox/^a^/j ™ ha<p$£ovrcc, which 
 may be sustained according to what the words signify in other places. 
 The first word means to prove, or test, or examine, and also to approve ; 
 and the second signifies things which differ, or things which are excellent. 
 " Thou provest, or, distinguishest things which differ," is the rendering of 
 Beza, Parvus, Doddridge, and Stuart : " Thou approvest things excellent 
 or useful," is the rendering of Erasmus, Macknight, and others. The first 
 is the most suitable to the context, as knowledge, and not approval, is 
 evidently intended, as proved by the explanatory clause which follows, — 
 " being instructed out of the law." — Ed. 
 
 2 Calvin has passed over here several clauses : they are so plain as to 
 require no remarks, except the two last. " The instructor of the unwise 
 — insipientium," a<p^'ovuv, of such as were foolish from not understanding 
 things rightly. " The teacher of the ignorant — imperitorum," wz-Lv, 
 babes, that is, of such as were ignorant like babes. But these and the 
 foregoing titles, " the guide of the blind," and, " light to those in dark- 
 ness," were such as the Jewish doctors assumed, and are not to be con- 
 sidered as having any great difference in their real meaning. There seems 
 to be no reason to suppose, with Doddridge and some others, that " the 
 blind, foolish, ignorant," were the Gentiles, for the Jews did not assume 
 the office of teaching them. It is to be observed that Paul here takes the 
 case, not of the common people, but of the learned — the teachers. 
 
104 COMMENTARIES ON THE CHAP. II. 21. 
 
 reason for the preceding ; and it may be thus explained, — 
 " because thou hast the form of knowledge." For they pro- 
 fessed to be the teachers of others, because they seemed to 
 carry in their breasts all the secrets of the law. The word 
 form is put for model {exemplar — pattern) ; x for Paul has 
 adopted fidpcpcocrtv and not tvttov: but he intended, I think, 
 to point out the conspicuous pomp of their teaching, and 
 what is commonly called display ; and it certainly appears 
 that they were destitute of that knowledge which they pre- 
 tended. But Paul, by indirectly ridiculing the perverted 
 use of the law, intimates, on the other hand, that right 
 knowledge must be sought from the law, in order that the 
 truth may have a solid basis. 
 
 21. Thou, who then teachest another, teachest not thyself, 
 &c. 2 Though the excellencies {encomia — commendations) 
 
 1 The same word occurs only in 2 Tim. iii. 5, " p'o^oiaiv il/irtSiia.s — the 
 form of godliness." It is taken here in a good sense, as meaning a sketch, 
 a delineation, an outline, a representation, or a summary. Chalmers ren- 
 ders the words thus, — "The whole summary of knowledge and truth which 
 is in the law." Some understand by knowledge what refers to morals or 
 outward conduct, and by truth what is to be believed. Others regard them 
 as an instance of Hebrewism, two substantives being put, instead of a sub- 
 stantive and an adjective ; the phrase would then be, " true knowledge." — 
 Ed. 
 
 2 This clause, and those which follow, are commonly put in an interro- 
 gatory form, that is, as questions : but some, as Theophylact, Erasmus, 
 and Luther, have rendered the clauses in the form here adopted. There 
 is no difference in the meaning. 
 
 It is worthy of notice, that the Apostle, after the Hebrew manner, re- 
 verses the order as to the points he mentions ; he, as it were, retrogrades, 
 and begins to do so at this verse, the 21st. The passage may be thus ren- 
 dered,— 
 
 17. Seeing then, thou art named a Jew, 
 
 And reliest on the law, and gloriest in God, 
 
 18. And knowest his will, 
 
 And decernest things which differ, being taught by the law, 
 
 19. And art confident that thou art 
 
 A leader to the blind, a light to those in darkness, 
 
 20. An instructor to the foolish, a teacher to babes, 
 
 Having the form of knowledge and of truth according to the law: 
 
 21. Yet thou, who teachest another, teachest not thyself, 
 Thou, who preachest, " Steal not," stealest, 
 
 22. Thou, who sayest, " Commit no adultery," committest adultery, 
 Thou who detestest idols, committest sacrilege, 
 
 23. Thou who gloriest in the law, by transgressing the law dishonourest 
 
 God; 
 For the name of God, as it is written, is through you blasphemed 
 by the Gentiles. 
 
CHAP. II. 21. EPISTLE TO THE ROMANS. 105 
 
 which he has hitherto stated respecting the Jews, were such 
 as might have justly adorned them, provided the higher or- 
 naments were not wanting ; yet as they included qualifica- 
 tions of a neutral kind, which may be possessed even by the 
 ungodly and corrupted by abuse, they are by no means suffi- 
 cient to constitute true glory. And hence Paul, not satis- 
 fied with merely reproving and taunting their arrogance in 
 trusting in these things alone, employs them for the purpose 
 of enhancing their disgraceful conduct ; for he exposes him- 
 self to no ordinary measure of reproach, who not only ren- 
 ders useless the gifts of God, which are otherwise valuable 
 and excellent, but by his wickedness vitiates and contami- 
 nates them. And a strange counsellor is he, who consults 
 not for his own good, and is wise only for the benefit of 
 others. He shows then that the praise which they appro- 
 priated to themselves, turned out to their own disgrace. 
 
 Thou who preachest, steal not, &c. He seems to have al- 
 luded to a passage in Psalm 1. 16, where God says to the 
 wicked, " Why dost thou declare my statutes, and takest my 
 covenant in thy mouth ? And thou hatest reform, and hast 
 cast my words behind thee : when thou seest a thief, thou 
 joinest him, and with adulterers is thy portion." And as 
 this reproof was suitable to the Jews in old time, who, rely- 
 ing on the mere knowledge of the law, lived in no way better 
 than if they had no law; so we must take heed, lest it 
 should be turned against us at this day : and indeed it may 
 be well applied to many, who, boasting of some extraordi- 
 nary knowledge of the gospel, abandon themselves to every 
 kind of uncleanness, as though the gospel were not a rule of 
 life. That we may not then so heedlessly trifle with the 
 Lord, let us remember what sort of judgment impends over 
 such prattlers, (logodcedalis — word-artificers,) who make a 
 show of God's word by mere garrulity. 
 
 The 21st, and part of the 22d, refer to what is contained in the 19th 
 and the 20th ; and the latter part of the 22d to the 18th verse ; and the 
 23d to the 17th. The latter part of the 22d helps us to fix the meaning 
 of the latter part of the 18th ; the man who hated idols and committed 
 sacrilege proved that he did not exercise his boasted power of making a 
 proper distinction between right and wrong. Then the man who is said, 
 in verse 17, to rely on the law and glory in God, is charged, in the 23d 
 verse, with the sin of dishonouring God by transgressing the law. — Ed. 
 
106 COMMENTARIES ON THE CHAP. II. 23. 
 
 22. Thou who abhorrest idols, &c. He fitly compares sa- 
 crilege to idolatry, as it is a thing of the same kind ; for 
 sacrilege is simply a profanation of the Divine Majesty, a 
 sin not unknown to heathen poets. On this account Ovid 
 (Metamor. 3,) calls Lycurgus sacrilegious for despising the 
 rites of Bacchus ; and in his Fasti he calls those sacrilegious 
 hands which violated the majesty of Venus. But as the 
 Gentiles ascribed the majesty of their gods to idols, they 
 only thought it a sacrilege when any one plundered what 
 was dedicated to their temples, in which, as they believed, 
 the whole of religion centred. So at this day, where super- 
 stition reigns, and not the word of God, they acknowledge 
 no other kind of sacrilege than the stealing of what belongs 
 to churches, as there is no God but in idols, no religion but 
 in pomp and magnificence. 1 
 
 Now we are here warned, first, not to flatter ourselves 
 and to despise others, when we have performed only some 
 portions of the law, — and, secondly, not to glory in having 
 outward idolatry removed, while we care not to drive away 
 and to eradicate the impiety that lieth hid in our hearts. 
 
 23. Thou who gloriest in the law, &c. Though every trans- 
 gressor dishonours God, (for we are all born for this end — to 
 serve him in righteousness and holiness ;) yet he justly im- 
 putes in this respect a special fault to the Jews ; for as they 
 
 1 " Sacrilege," mentioned here, is by some taken literally as meaning 
 the robbing of God as to the sacrifices he required, and the profanation of 
 sacred rites ; " many examples of which," says Turrettin, " are recorded by 
 the Prophets, and also by Josephus, both before and during the last war." 
 But some extend its meaning to acts of hypocrisy and ungodliness, by 
 which God's honour was profaned, and the glory due to him was denied. 
 The highest sacrilege, no doubt, is to deprive God of that sincere ser- 
 vice and obedience which he justly requires. " They caused," says Pa- 
 rens, " the name and honour of God to be in various ways blasphemed 
 by their wicked hypocrisy ; and hence they were justly said by the Apostle 
 to be guilty of sacrilege." He then adds, "We must notice, that idolatry 
 is not opposed to sacrilege, but mentioned as a thing closely allied to it. 
 Indeed all idolatry is sacrilegious. How then can the Monks, Priests, and 
 Jesuits clear themselves from the charge of sacrilege ? for they not only 
 do not detest idolatry, being in this respect much worse than these hypo- 
 crites, but also greedily seek, like them, sacred offerings, and under the 
 pretence of sanctity devour widows' houses, pillage the coffers of kings, 
 and, what is most heinous, sacrilegiously rob God of his due worship and 
 honour, and transfer them to saints." Yet the world is so blind as not 
 to see the real character of such men ! — Ed. 
 
CHAP. II. 24. EPISTLE TO THE ROMANS. 107 
 
 avowed God as their Lawgiver, and yet had no care to form 
 their life according to his rule, they clearly proved that the 
 majesty of their God was not so regarded by them, but that 
 they easily despised him. In the same manner do they at 
 this day dishonour Christ, by transgressing the gospel, who 
 prattle idly about its doctrine, while yet they tread it under 
 foot by their unbridled and licentious mode of living. 
 
 24. For the name of God, &c. I think this quotation is 
 taken from Ezek. xxxvi. 20, rather than from Isaiah lii. 5 ; 
 for in Isaiah there are no reproofs given to the people, but 
 that chapter in Ezekiel is full of reproofs. But some think 
 that it is a proof from the less to the greater, according to 
 this import, " Since the Prophet upbraided, not without 
 cause, the Jews of his time, that on account of their caj)tiv- 
 ity, the glory and power of God were ridiculed among the 
 Gentiles, as though he could not have preserved the people, 
 whom he had taken under his protection, much more are ye 
 a disgrace and dishonour to God, whose religion, being judged 
 of by your wicked life, is blasphemed." This view I do not 
 reject, but I prefer a simpler one, such as the following, — 
 " We see that all the reproaches cast on the people of Israel 
 do fall on the name of God ; for as they are counted, and are 
 said to be the people of God, his name is as it were engraven 
 on their foreheads : it must hence be, that God, whose name 
 they assume, is in a manner defamed by men, through their 
 wicked conduct." It was then a monstrous thing, that they 
 who derived their glory from God should have disgraced his 
 holy name ; for it behoved them surely to requite him in a 
 different manner. 1 
 
 1 On this remarkable passage Haldane has these very appropriate, just, 
 and striking observations, — 
 
 " The Apostle, in these verses, exhibits the most lively image of hypo- 
 crisy. Was there ever a more beautiful veil than that under which the 
 Jew presents himself? He is a man of confession, of praise, of thanks- 
 giving — a man, whose trust is in the law, whose boast is of God, who 
 knows his will, who approves of things that are excellent ; a man who calls 
 himself a conductor of the blind, a light of those who are in darkness, an 
 instructor of the ignorant, a teacher of babes ; a man who directs others, 
 who preaches against theft, against adultery, against idolatry, and to sum up 
 the whole, a man who glories in the commandments of the Lord. Who 
 would not say that this is an angel arrayed in human form — a star de- 
 tached from the firmament, and brought nearer to enlighten the earth ? 
 
108 COMMENTARIES ON THE CHAP. II. 25. 
 
 25. For circumcision verily pro- 25. Nam circumcisio quidem pro- 
 fiteth, if thou keep the law : but if dest, si Legem observes ; quod si 
 thou be a breaker of the law, thy transgressor Legis fueris, circum- 
 circumcision is made uncircumcision. cisio tua in praaputium versa est. 
 
 26. Therefore, if the uncircumci- 26. Si ergo prseputium justitias 
 sion keep the righteousness of the Legis servaverit, nonne prseputium 
 law, shall not his uncircumcision be ejus pro circumcisione censebitur ? 
 counted for circumcision? 
 
 27. And shall not uncircumcision 27. Et judicabit quod ex natura 
 which is by nature, if it fulfil the est prseputium (si Legem servaverit) 
 law, judge thee, who by the letter te qui per literam et circumcisionem 
 and circumcision dost transgress the transgressor es Legis ? 
 
 law? 
 
 28. For he is not a Jew which is 28. Non enim qui est in aperto 
 one outwardly ; neither is that cir- Iudaeus est ; nee quse in aperto est 
 cumcision which is outward in the circumcisio in came, ea est circum- 
 flesh : cisio : 
 
 29. But he is a Jew which is one 29. Seel qui est in occulto Iudaeus ; 
 inwardly : and circumcision is that et circumcisio cordis in spiritu non 
 of the heart, in the spirit, and not litera ; cujus laus non ex hominibus 
 in the letter ; whose praise is not of est sed ex Deo. 
 
 men, but of God. 
 
 25. For circumcision indeed profits, &c. He dissipates by 
 anticipation what the Jews might have objected in opposition 
 to him in the defence of their own cause : for since circum- 
 cision was a symbol of the Lord's covenant, by which he had 
 chosen Abraham and his seed as his peculiar people, they 
 seemed not to have gloried in vain ; but as they neglected 
 what the sign signified, and regarded only the outward form, 
 he gives this answer — That they had no reason to lay claim 
 to any thing on account of the bare sign. The true charac- 
 ter of circumcision was a spiritual promise, which required 
 faith : the Jews neglected both, the promise as well as faith. 
 Then foolish was their confidence. Hence it is, that he omits 
 
 But observe what is concealed under this mask. It is a man who is him- 
 self untaught ; it is a thief, an adulterer, a sacrilegious person ; in one 
 word, a wicked man, who continually dishonours God by the transgression 
 of his law. Is it possible to imagine a contrast more monstrous than be- 
 tween these fair appearances and this awful reality ?" 
 
 No, certainly ; but it is a contrast which still exists, with various mo- 
 difications, in many instances. — It ought to be observed, that when the 
 author calls the Jew " a man of confession, of praise, of thanksgiving," he 
 alludes to the import of the word, Jew, in Hebrew, which is derived from 
 a verb, which includes these ideas : and it is supposed by some, that there 
 is an allusion in the last words of this chapter, " whose praise," &c, to 
 what the name signifies. — Ed. 
 
CHAP. II. 25. EPISTLE TO THE ROMANS. 109 
 
 to state here the main use of circumcision, and proceeds to 
 expose their gross error, as he does in his Epistle to the 
 Galatians. And this ought to be carefully noticed ; for if 
 he were explaining the whole character and design of cir- 
 cumcision, it would have been inconsistent in him not to 
 have made mention of grace and free promise : but in both 
 instances he spoke according to what the subject he had in 
 hand required, and therefore he only discussed that part 
 which was controverted. 
 
 They thought that circumcision was of itself sufficient for 
 the purpose of obtaining righteousness. Hence, speaking 
 according to such an opinion, he gives this reply — That if 
 this benefit be expected from circumcision, it is on this con- 
 dition, that he who is circumcised, must serve God wholly 
 and perfectly. Circumcision then requires perfection. The 
 same may be also said of our baptism : when any one confi- 
 dently relies on the water of baptism alone, and thinks that 
 he is justified, as though he had obtained holiness by that 
 ordinance itself, the end of baptism must be adduced as an 
 objection ; which is, that the Lord thereby calls us to holi- 
 ness of life : the grace and promise, which baptism testifies 
 (testificatur) and seals, (obsignat,) need not in this case to be 
 mentioned ; for our business is with those who, being satis- 
 fied with the enrpty shadow of baptism, care not for nor 
 consider what is material (solidum — substantial) in it. And 
 this very thing you may observe in Paul — that when he 
 speaks to the faithful of signs, apart from controversy, he 
 connects them with the efficacy and fulfilment of the pro- 
 mises which belong to them ; but when he contends with 
 the absurd and unskilful interpreters of signs, he omits all 
 mention of the proper and true character of signs, and 
 directs his whole discourse against their perverted inter- 
 pretation. 
 
 Now many, seeing that Paul brings forward circumcision 
 rather than any other part of the law, suppose that he takes 
 away justification only from ceremonies : but the matter is 
 far otherwise ; for it always happens, that those who dare 
 to set up their own merits against the righteousness of God, 
 glory more in outward observances than in real goodness ; 
 
110 COMMENTARIES ON THE CHAP. II. 26. 
 
 for no one, who is seriously touched and moved by the fear 
 of God, will ever dare to raise up his eyes to heaven, since 
 the more he strives after true righteousness, the clearer he 
 sees how far he is from it. But as to the Pharisees, who 
 were satisfied with imitating holiness by an outward dis- 
 guise, it is no wonder that they so easily deluded themselves. 
 Hence Paul, after having left the Jews nothing, but this poor 
 subterfuge of being justified by circumcision, does now also 
 take from them even this empty pretence. 
 
 26. If then the uncircumcision, &c. This is a very strong- 
 argument. Every thing is below its end and subordinate to 
 it. Circumcision looks to the law, and must therefore be 
 inferior to it : it is then a greater thing to keep the law 
 than circumcision, which was for its sake instituted. It 
 hence follows, that the uncircumcised, provided he keeps the 
 law, far excels the Jew with his barren and unprofitable 
 circumcision, if he be a transgressor of the law : and though 
 he is by nature polluted, he shall yet be so sanctified by 
 keeping the law, that uncircumcision shall be imputed to 
 him for circumcision. The word uncircumcision, is to be 
 taken in its proper sense in the second clause ; but in the 
 first, figuratively, for the Gentiles, the thing for the per- 
 sons. 
 
 It must be added — that no one ought anxiously to inquire 
 what observers of the law are those of which Paul speaks 
 here, inasmuch no such can be found ; for he simply intend- 
 ed to lay down a supposed case — that if any Gentile could 
 be found who kept the law, his righteousness would be of 
 more value without circumcision, than the circumcision of 
 the Jew without righteousness. And hence I refer what 
 follows, And what is by nature uncircumcision shall judge 
 thee, &c, not to persons, but to the case that is supposed, 
 according to what is said of the Queen of the south, that 
 she shall come, &c, (Matt, xii. 42,) and of the men of Nine- 
 veh, that they shall rise up in judgment, &c, (Luke xi. 32.) 
 For the very words of Paul lead us to this view — " The Gen- 
 tile," he says, " being a keeper of the law, shall judge thee, 
 who art a transgressor, though he is uncircumcised, and thou 
 hast the literal circumcision." 
 
CHAP. II. 28. EPISTLE TO THE ROMANS. Ill 
 
 27. By the letter and circumcision, &c. A construction 1 
 which means a literal circumcision. He does not mean that 
 they violated the law, because they had the literal circum- 
 cision ; but because they continued, though they had the 
 outward rite, to neglect the spiritual worship of God, even 
 piety, justice, judgment, and truth, which are the chief mat- 
 ters of the law. 2 
 
 28. For a Jew is not he, &c. The meaning is, that a real 
 Jew is not to be ascertained, either by natural descent, or 
 by profession, or by an external symbol; that the circum- 
 cision which constitutes a Jew, does not consist in an out- 
 ward sign only, but that both are inward. And what he 
 subjoins with regard to true circumcision, is taken from 
 various passages of Scripture, and even from its general 
 teaching ; for the people are everywhere commanded to cir- 
 cumcise their hearts, and it is what the Lord promises to do. 
 The fore-skin was cut off, not indeed as the small corruption 
 of one part, but as that of the whole nature. Circumcision 
 then signified the mortification of the whole flesh. 
 
 29. What he then adds, in the spirit, not in Hie letter, un- 
 derstand thus : He calls the outward rite, without piety, the 
 letter, and the spiritual design of this rite, the spirit; for 
 
 1 Hypallage, substitution, a figure of speech, by which a noun or an ad- 
 jective is put in a form different from its obvious import. — Ed. 
 
 2 The rendering of this clause is rather obscure, " who by the letter and 
 circumcision dost transgress the law." The preposition, S<«, has no doubt 
 the meaning of s»or <rbv, as in some other passages, as in ch. iv. 11, \)t' 
 axgoGuiTTicts — in uncircumcision, and in ch. viii. 25, ?*' vto/xovUs — in or with 
 patience. Then the version should be, " who, being with, or having, the 
 letter and circumcision, dost transgress the law." The " letter" means 
 the written law. That this is the meaning is evident from the context. 
 Both Grotius and Macknight give the same construction. It is better to 
 take " letter," i.e., the law, and " circumcision" separate, than to amalga- 
 mate them by a rhetorical figure, as is done by Calvin and others. Hodge 
 justly says, that this is " more suited to the context, as nothing is said 
 here of spiritual circumcision." 
 
 The word y^dfi/^a, letter, has various meanings — 1. What is commonly 
 called letter, the character, Luke xxiii. 38; — 2. What is written, a bond 
 or contract, Luke xvi. 6 ; — 3. In the plural, letters, epistles, Acts xxviii. 
 21 ; — 4. The written law, as here, and in the plural, the Old Testament 
 Scriptures, 2 Tim. iii. 15 ; — 5. What is conveyed by writing, learning, 
 John vii. 15 ; Acts xxvi. 24; — and, 6. The outward performance of the 
 law, it being written, as opposed to what is spiritual or inward, as in the 
 last verse of this chapter, and in 2 Cor. iii. 6. — Ed. 
 
112 COMMENTARIES ON THE CHAP. III. 1. 
 
 the whole importance of signs and rites depends on what is 
 designed ; when the end in view is not regarded, the letter 
 alone remains, which in itself is useless. And the reason for 
 this mode of speaking is this, — where the voice of God 
 sounds, all that he commands, except it be received by men 
 in sincerity of heart, will remain in the letter, that is, in the 
 dead writing ; but when it penetrates into the heart, it is 
 in a manner transformed into spirit. And there is an 
 allusion to the difference between the old and the new 
 covenant, which Jeremiah points out in ch. xxxi. 33 ; where 
 the Lord declares that his covenant would be firm and per- 
 manent when engraven on the inward parts. Paul had also 
 the same thing in view in another place, (2 Cor. iii. 6,) where 
 he compares the law with the gospel, and calls the former 
 " the letter," which is not only dead but killeth ; and the 
 latter he signalizes with the title of " spirit." But extremely 
 gross has been the folly of those who have deduced a double 
 meaning from the " letter/' and allegories from the " spirit." 
 Whose praise is not from men, &c. As men fix their eyes 
 only on those things which are visible, he denies that we 
 ought to be satisfied with what is commendable in the esti- 
 mation of men, who are often deceived by outward splen- 
 dour ; but that we ought to be satisfied with the all-seeing 
 eyes of God, from which the deepest secrets of the heart are 
 not hid. He thus again summons hypocrites, who soothe 
 themselves with false opinions, to the tribunal of God. 
 
 CHAPTER III. 
 
 1. What advantage 1 then hath 1. Qua? igitur prserogativa IucUei, 
 the Jew ? or what profit is there of aut quae utilitas circumcisionis ? 
 circumcision ? 
 
 2. Much everyway: chiefly, he- 2. Multa per omnem modum ; ac 
 cause that unto them were commit- primum quidem, quod illis credita 
 ted the oracles of God. sunt oracula Dei. 
 
 1. Though Paul has clearly proved that bare circumcision 
 
 1 " Prserogativa — prerogative," to ir^unrlv, rendered " pre-eminence" by 
 Macknight; "prsestantia — superiority" by Beza and Pareus ; and "advan- 
 tage" in our version, and by Doddridge and Stuart. — Ed. 
 
CHAP. III. 2. EPISTLE TO THE ROMANS. 113 
 
 brought nothing to the Jews, yet since he could not deny but 
 that there was some difference between the Gentiles and the 
 Jews, which by that symbol was sealed to them by the Lord, 
 and since it was inconsistent to make a distinction, of which 
 God was the author, void and of no moment, it remained for 
 him to remove also this objection. It was indeed evident, 
 that it was a foolish glorying in which the Jews on this ac- 
 count indulged ; yet still a doubt remained as to the design 
 of circumcision ; for the Lord would not have appointed it 
 had not some benefit been intended. He therefore, by way 
 of an objection, asks, what it was that made the Jew supe- 
 rior to the Gentile ; and he subjoins a reason for this by 
 another question, What is the benefit of circumcision ? For 
 this separated the Jews from the common class of men ; it 
 was a partition-wall, as Paul calls ceremonies, which kept 
 parties asunder. 
 
 2. Much in every way, &c. ; that is, very much. He 
 begins here to give the sacrament its own praise ; but he 
 concedes not, that on this account the Jews ought to have 
 been proud ; for when he teaches that they were sealed by 
 the symbol of circumcision, by which they were counted the 
 children of God, he does not allow that they became supe- 
 rior to others through any merit or worthiness of their own, 
 but through the free mercy of God. If then regard be had 
 to them as men, he shows that they were on a level with 
 others ; but if the favours of God be taken to the account, 
 he admits that they possessed what made them more eminent 
 than other men. 
 
 First, indeed, because intrusted to them, &c. Some think 
 there is here an unfinished period, for he sets down what he 
 does not afterwards complete. But the word first seems not 
 to me to be a note of number, but means " chiefly" or espe- 
 cially, 1 and is to be taken in this sense — " Though it were 
 but this one thing, that they have the oracles 2 of God com- 
 
 1 The word ■r^umv is thus used in other places. See Matt. vi. 33 ; Mark 
 vii. 27 ; 2 Peter i. 20.— Ed. 
 
 2 Aoyia, oracula, mean, in Greek authors, divine responses. Hesychius 
 explains it by SirtpwrK — divine dictates. The word is used four times in 
 the New Testament. In Acts vii. 38, it means specifically the law of 
 Moses; here it includes the whole of the Old Testament ; in Heb. v. 12, 
 
 H 
 
114 COMMENTARIES ON THE CHAP. III. 3. 
 
 mitted to them, it might be deemed sufficient to prove their 
 superiority ." And it is worthy of being noticed, that the 
 advantage of circumcision is not made to consist in the 
 naked sign, but its value is derived from the word ; for Paul 
 asks here what benefit the sacrament conferred on the Jews, 
 and he answers, that God had deposited with them the trea- 
 sure of celestial wisdom. It hence follows, that, apart from 
 the word, no excellency remained. By oracles he means 
 the covenant which God revealed first to Abraham and to 
 his posterity, and afterwards sealed and unfolded by the law 
 and the Prophets. 
 
 Now the oracles were committed to them, for the purpose 
 of preserving them as long as it pleased the Lord to continue 
 his glory among them, and then of publishing them during 
 the time of their stewardship through the whole world : they 
 were first depositaries, and secondly dispensers. But if this 
 benefit was to be so highly esteemed when the Lord favoured 
 one nation only with the revelation of his word, we can never 
 sufficiently reprobate our ingratitude, who receive his word 
 with so much negligence or with so much carelessness, not 
 to say disdain. 
 
 3. For what if some did not be- 3. Quid enim si quidem fuerunt 
 lieve ? shall their unbelief make the increduli ? num incredulitas eorum 
 faith of God without effect ? fidem Dei faciet irritam ? 
 
 4. God forbid: yea, let God be 4. Ne ita sit; qnin sit Deus ve- 
 true, but every man a liar ; as it is rax, omnis autem homo mendax ; 
 written, That thou mightest be jus- quemadmodum scriptum est, ut jus- 
 tified in thy sayings, and mightest tificeris in sermonibus tuis, et vincas 
 overcome when thou art judged. quum judicaris. 1 
 
 3. What indeed if some, &c. As before, while regarding 
 the Jews as exulting in the naked sign, he allowed them 
 no not even a spark of glory ; so now, while considering the 
 nature of the sign, he testifies that its virtue (virtutem, effi- 
 cacy) is not destroyed, no, not even by their inconstancy. 
 
 and in 1 Peter iv. 11, it embraces the truths of the Gospel. The divine 
 character of the Scriptures is by this word attested ; they are the oracles 
 of God, his dictates, or communications from him. — Ed. 
 
 1 The references in the margin are the following : — Horn. ix. 6 ; 2 Tim. 
 ii. 13 ; John iii. 33 ; Ps. cxvi. 11 ; li. 4. 
 
CHAP. III. 4). EPISTLE TO THE ROMANS. 115 
 
 As then lie seemed before to have intimated that whatever 
 grace there might have been in the sign of circumcision, it 
 had wholly vanished through the ingratitude of the Jews, 
 he now, anticipating an objection, again asks what opinion 
 was to be formed of it. There is here indeed a sort of reti- 
 cence, as he expresses less than what he intended to be under- 
 stood ; for he might have truly said that a great part of the 
 nation had renounced the covenant of God ; but as this 
 would have been very grating to the ears of the Jews, he 
 mitigated its severity, and mentioned only some. 
 
 Shall their unbelief, &c. Karapjetv is properly to render 
 void and ineffectual ; a meaning most suitable to this pas- 
 sage. For Paul's inquiry is not so much whether the un- 
 belief of men neutralizes the truth of God, so that it should 
 not in itself remain firm and constant, but whether it hinders 
 its effect and fulfilment as to men. The meaning then is, 
 " Since most of the Jews are covenant-breakers, is God's 
 covenant so abrogated by their perfidiousness that it brings 
 forth no fruit among them ? To this he answers, that it can- 
 not be that the truth of God should lose its stability through 
 man's wickedness. Though then the greater part had nul- 
 lified and trodden under foot God's covenant, it yet retained 
 its efficacy and manifested its power, not indeed as to all, 
 but with regard to a few of that nation : and it is then effi- 
 cacious, when the grace or the blessing of the Lord avails to 
 eternal salvation. But this cannot be, except when the pro- 
 mise is received by faith ; for it is in this way that a mutual 
 covenant is on both sides confirmed. He then means that 
 some ever remained in that nation, who by continuing to 
 believe in the promise, had not fallen away from the privi- 
 leges of the covenant. 
 
 4. But let God be true, &c. Whatever may be the opinion 
 of others, I regard this as an argument taken from the 
 necessary consequence of what is opposed to it, by which 
 Paul invalidates the preceding objection. For since these 
 two things stand together, yea, necessarily accord, that God 
 is true and that man is false, it follows that the truth of God 
 is not nullified by the falsehood of men ; for except he did 
 now set these two things in opposition, the one to the other, 
 
116 COMMENTARIES ON THE CHAP. III. 4. 
 
 he would afterwards have in vain laboured to refute what 
 was absurd, and show how God is just, though he manifests 
 his justice by our unjustice. Hence the meaning is by no 
 means ambiguous, — that the faithfulness of God is so far 
 from being nullified by the perfidy and apostasy of men, 
 that it thereby becomes more evident. " God," lie says, " is 
 true, not only because he is prepared to stand faithfully to his 
 promises, but because he also really fulfils whatever he de- 
 clares; for he so speaks, that his command becomes a reality. 
 On the other hand, man is false, not only because he often 
 violates his pledged faith, but because he naturally seeks 
 falsehood and shuns the truth." 
 
 The first clause contains the primary axiom of all Christian 
 philosophy; the latter is taken from Ps. cxvi. 11, where 
 David confesses that there is nothing certain from man or 
 in man. 
 
 Now this is a remarkable passage, and contains a conso- 
 lation that is much needed ; for such is the perversity of 
 men in rejecting and despising God's word, that its truth 
 would be often doubted were not this to come to our minds, 
 that God's verity depends not on man's verity. But how 
 does this agree with what has been said previously — that in 
 order to make the divine promise effectual, faith, which re- 
 ceives it, is on the part of men necessary? for faith stands 
 opposed to falsehood. This seems, indeed, to be a difficult 
 question ; but it may with no great difficulty be answered, 
 and in this way — the Lord, notwithstanding the lies of men, 
 and though these are hinderances to his truth, does yet find 
 a way for it through a pathless track, that he may come 
 forth a conqueror, and that is, by correcting in his elect the 
 inbred unbelief of our nature, and by subjecting to his ser- 
 vice those who seem to be unconquerable. It must be added, 
 that the discourse here is concerning the corruption of na- 
 ture, and not the grace of God, which is the remedy for that 
 conniption. 
 
 That thou mightest he justified, &c. The sense is, So far is 
 it that the truth of God is destroyed by our falsehood and 
 unfaithfulness, that it thereby shines forth and appears more 
 evident, according to the testimony of David, who says, that 
 
CHAP. III. 4. EPISTLE TO THE ROMANS. 117 
 
 as lie was a sinner, God was a just and righteous Judge in 
 whatever he determined respecting him, and that he would 
 overcome all the calumnies of the ungodly who murmured 
 against his righteousness. By the words of God, David 
 means the judgments which he pronounces upon us ; for the 
 common application of these to promises is too strained : 
 and so the particle that, is not so much final, nor refers to a 
 far-fetched consequence, but implies an inference according 
 to this purport, " Against thee have I sinned ; justly then 
 dost thou punish me." And that Paul has quoted this 
 passage according to the proper and real meaning of David, 
 is clear from the objection that is immediately added, "How 
 shall the righteousness of God remain perfect if our iniquity 
 illustrates it ?" For in vain, as I have already observed, and 
 unseasonably has Paul arrested the attention of his readers 
 with this difficulty, except David meant, that God, in his 
 wonderful providence, elicited from the sins of men a praise 
 to his own righteousness. The second clause in Hebrew is 
 this, " And that thou mightest be pure in thy judgment " 
 which expression imports nothing else but that God in all 
 his judgments is worthy of praise, how much soever the un- 
 godly may clamour and strive by their complaints disgrace- 
 fully to efface his glory. But Paul has followed the Greek 
 version, which answered his purpose here even better. We 
 indeed know that the Apostles in quoting Scripture often 
 used a freer language than the original ; for they counted it 
 enough to quote what was suitable to their subject : hence 
 they made no great account of words. 
 
 The application then of this passage is the following : 
 Since all the sins .of mortals must serve to illustrate the 
 glory of the Lord, and since he is especially glorified by his 
 truth, it follows, that even the falsehood of men serves to 
 confirm rather than to subvert his truth. Though the word 
 tcpiveadai, may be taken actively as well as passively, yet the 
 Greek translators, I have no doubt, rendered it passively, 
 contrary to the meaning of the Prophet. 1 
 
 1 Whenever there is a material agreement between the Greek and the 
 Hebrew, we ought not to make it otherwise. If the verb K^Uar6ai, as ad- 
 mitted by most critics, may be taken actively, and be thus made to agree 
 
118 COMMENTARIES ON THE CHAP. III. 5. 
 
 5. But if our unrighteousness com- 5. Quod si injustitia nostra Dei 
 mend the righteousness of God, what justitiam commendat, quid dice- 
 shall we say? Is God unrighteous mus? num injustus est Deus qui 
 who taketh vengeance ? (I speak as infert iram ? Secundum hominem 
 a man) dico. 
 
 6. God forbid: for then how shall 6. Ne ita sit : nam quomodo ju- 
 God judge the world ? dicabit Deus mundum ? 
 
 7. For if the truth of God hath 7. Si enim Veritas Dei per meum 
 more abounded through my lie unto mendacium excelluit in ejus gloriam; 
 his glory ? why yet am I also judged quid etiamnum et ego velut peccator 
 as a sinner ? judicor ; 
 
 8. And not rather, (as Ave be slan- 8. Et non (quemadmodum expro- 
 derously reported, and as some affirm bratur nobis, et quemadmodum ai- 
 tliat we say,) Let us do evil, that unt quidam nos dicere) Faciamus 
 good may come ? whose damnation mala, ut veniant bona ? quorum ju- 
 is just. dicium justuru est. 
 
 5. But if our unrighteousness, &c. Though this is a di- 
 gression from the main subject, it was yet necessary for the 
 Apostle to introduce it, lest he should seem to give to the 
 ill-disposed an occasion to speak evil, which he knew would 
 be readily laid hold on by them. For since they were watch- 
 ing for every opportunity to defame the gospel, they had, in 
 the testimony of David, what they might have taken for the 
 purpose of founding a calumny, — " If God seeks nothing 
 
 with the Hebrew, what reason can there be to take it in another sense ? 
 The only real difference is in one word, between vixfons, " overcomest," and 
 ["DTD, " art clear :" but the meaning is the same, though the words are 
 different. To overcome in judgment, and to be clear in judgment, amounts 
 to the same thing. The parallelism of the Hebrew requires x^W4«/ to be 
 a verb in the middle voice, and to have an active meaning. The two lines 
 in Hebrew, as it is often the case in Hebrew poetry, contain the same 
 sentiment in different words, the last line expressing it more definitely; so 
 that to be " justified," and to be " cleared," convey the same idea ; and 
 also " in thy word," or saying — -p2*n, and " in thy judgment" — "pSt^S. 
 In many copies both these last words are in the plural number, so that the 
 first would be strictly what is here expressed, " in thy words," that is, the 
 words which thou hast declared ; and " in thy judgments," that is, those 
 which thou hast announced, would be fully rendered by " when thou 
 judgest." 
 
 Commentators, both ancient and modern, have differed on the meaning 
 of the verb in question. Parens, Beza, Macknight, and Stuart, take it in 
 an active sense ; while Erasmus, Grotius, Venema, and others, contend 
 for the passive meaning. Drusius, Hammond, and Doddridge render it, 
 " when thou contendest in judgment," or, " when thou art called to judg- 
 ment :" and such a meaning no doubt the verb has according to Matt. v. 
 40, and 1 Cor. vi. 1, 6. But in this case regard must be had especially 
 to the meaning which corresponds the nearest with the original Hebrew. 
 Some have maintained that " in thy judgment" — "pQtiO, may be rendered 
 '• in judging thee ;" but this would not only be unusual and make the sen- 
 
CHAP. III. 5. EPISTLE TO THE ROMANS. 119 
 
 else, but to be glorified by men, why does he punish them, 
 when they offend, since by offending they glorify him ? 
 Without cause then surely is he offended, if he derives the 
 reason of his displeasure from that by which he is glorified." 
 There is, indeed, no doubt, but that this was an ordinary, 
 and everywhere a common calumny, as it will presently ap- 
 pear. Hence Paul could not have covertly passed it by ; 
 but that no one should think that he expressed the senti- 
 ments of his own mind, he premises that he assumes the 
 person of the ungodly ; and at the same time, he sharply 
 touches, by a single expression, on human reason ; whose 
 work, as he intimates, is ever to bark against the wisdom of 
 God ; for he says not, " according to the ungodly," but " ac- 
 cording to man," or as man. And thus indeed it is, for all 
 the mysteries of God are paradoxes to the flesh : and at the 
 same time it possesses so much audacity, that it fears not to 
 oppose them, and insolently to assail what it cannot com- 
 prehend. We are hence reminded, that if we desire to be- 
 come capable of understanding them, we must especially 
 labour to become freed from our own reason, (proprio sensu,) 
 and to give up ourselves, and unreservedly to submit to his 
 
 tence hardly intelligible, but also destroy the evident parallelism of the 
 two lines. The whole verse may be thus literally rendered from the 
 Hebrew, — 
 
 Against thee, against thee only have I sinned ; 
 
 And the evil before thine eyes have I done ; 
 
 So that thou art justified in thy words, 
 
 And clear in thy judgments. 
 
 The conjunction \VQ?, admits of being rendered so that ; see Ps. xxx. 12 ; 
 Is. xli. 20 ; Amos ii. 7 ; and o*a>s in many instances may be thus rendered ; 
 see Luke ii. 35 ; Philem. 6 ; 1 Pet. ii. 9. It is what Schleusner designates 
 \x.£o.tix.u>s, signifying the issue or the event. 
 
 Parens connects the passage differently. He considers the former part 
 of the verse parenthetic, or as specifying what is generally stated in the 
 previous verse, the third ; and with that verse he connects this passage : 
 so that the rendering of the two verses would be the following, — 
 
 3. For my transgression I acknowledge, 
 And my sin is before me continually, — 
 
 4. (Against thee, against thee only have I sinned, 
 And the evil before thine eyes have I done,) 
 That thou mightest be justified in thy saying, 
 And clear in thy judgment. 
 
 This is certainly more probable than what Vatablus and Houbigant pro- 
 pose, who connect the passage with the second verse, " Wash me thorough- 
 ly," &c. But the sense given by Calvin is the most satisfactory. — Ed. 
 
120 COMMENTARIES ON THE CHAP. III. 6. 
 
 word. — The word wrath, taken here for judgment, refers 
 to punishment ; as though he said, " Is God unjust, who 
 punishes those sins which set forth his righteousness f 
 
 6. By no means, &c. In checking this blasphemy he gives 
 not a direct reply to the objection, but begins with express- 
 ing his abhorrence of it, lest the Christian religion should 
 even appear to include absurdities so great. And this is 
 more weighty than if he adopted a simple denial ; for he im- 
 plies, that this impious expression deserved to be regarded 
 with horror, and not to be heard. He presently subjoins 
 what may be called an indirect refutation ; for he does not 
 distinctly refute the calumny, but gives only this reply, — 
 that the objection was absurd. Moreover, he takes an argu- 
 ment from an office which belongs to God, by which he 
 proves it to be impossible, — God shall judge the world ; he 
 cannot then be unjust. 
 
 This argument is not derived, so to speak, from the mere 
 power of God, but from his exercised power, which shines 
 forth in the whole arrangement and order of his works ; as 
 though he said, — "It is God's work to judge the world, that 
 is, to rectify it by his own righteousness, and to reduce to the 
 best order whatever there is in it out of order : he cannot 
 then determine any thing unjustly." And he seems to al- 
 lude to a passage recorded by Moses, in Gen. xviii. 25, where 
 it is said, that when Abraham prayed God not to deliver 
 Sodom wholly to destruction, he spoke to this purpose, — " It 
 is not meet, that thou who art to judge the earth, shouldest 
 destroy the just with the ungodly : for this is not thy work, 
 nor-can it be done by thee." A similar declaration is found 
 in Job xxxiv. 17, — "Should he who hates judgment exer- 
 cise power ?" For though there are found among men un- 
 just judges, yet this happens, because they usurp authority 
 contrary to law and right, or because they are inconsiderately 
 raised to that eminence, or because they degenerate from 
 themselves. But there is nothing of this kind with regard 
 to God. Since, then, he is by nature judge, it must be that 
 he is just, for he cannot deny himself. Paul then proves 
 from what is impossible, that God is absurdly accused of un- 
 righteousness ; for to him peculiarly and naturally belongs 
 
CHAP. III. 8. EPISTLE TO THE ROMANS. 121 
 
 the work of justly governing the world. And though what 
 Paul teaches extends to the constant government of God, 
 yet I allow that it has a special reference to the last judg- 
 ment ; for then only a real restoration of just order will take 
 place. But if you wish for a direct refutation, by which pro- 
 fane things of this kind may be checked, take this, and 
 say, " That it comes not through what unrighteousness is, 
 that God's righteousness becomes more illustrious, but that 
 our wickedness is so surpassed by God's goodness, that it is 
 turned to serve an end different from that to which it 
 tends." 
 
 7. If indeed 1 the truth of God, &c. This objection, I have 
 no doubt, is adduced in the person of the ungodly ; for it is 
 a sort of an explanation of the former verse, and would have 
 been connected with it, had not the Apostle, moved with indig- 
 nation, broken off the sentence in the middle. The meaning 
 of the objection is, — " If by our unfaithfulness the truth of 
 God becomes more conspicuous, and in a manner confirmed, 
 and hence more glory redounds to him, it is by no means 
 just, that he, who serves to display God's glory, should be 
 punished as a sinner." 2 
 
 8. And not, &c. This is an elliptical sentence, in which 
 a word is to be understood. It will be complete, if you read 
 it thus, — "and why is it not rather said, (as we are re- 
 proached, &c.) that we are to do evils, that good things may 
 
 1 Or, " For if" — Si enim — u ya^. The particle y«£ here gives no reason, 
 but is to be viewed as meaning then, or indeed, verily ; see Luke xii. 58 ; 
 John ix. 30; Acts xvi. 37; Phil. ii. 27. Stuart renders it, still, and says, 
 that it " points to a connection with ver. 5, and denotes a continuance of 
 the same theme." Macknight often renders it hy fur titer, besides, and no 
 doubt rightly. — Ed. 
 
 2 It is remarkable how the Apostle changes his words from the third 
 verse to the end of this, while the same things are essentially meant. His 
 style is throughout Hebraistic. Stuart makes these just remarks, " 'Ahxla 
 is here [ver. 5] the generic appellation of sin, for which a specific name, 
 uiritrriu, was employed in ver. 3, and -^tvo-pa, in ver. 7. In like manner the 
 ^ixamtruii)}, in ver. 5, which is a generic appellation, is expressed by a specific 
 one, irwTiv. in ver. 3, and by uXyfaia, in ver. 7. The idea is substantially 
 the same, which is designated by these respectively corresponding appella- 
 tions. Fidelity, uprightness, integrity, are designated by trie™, hxxieeuin^ 
 and dxrihia ; while uvHrria., alixla, and ^ivtrju-aTi, designate unfaithfulness, 
 want of uprightness, and false dealing. All of these terms have more or 
 less reference to the TTH3, covenant or compact (so to speak) which existed 
 between God and his ancient people." — Ed. 
 
122 COMMENTARIES ON THE CHAP. III. 8. 
 
 come 1" But the Apostle deigns not to answer the slander ; 
 which yet we may check by the most solid reason. The pre- 
 tence, indeed, is this, — " If God is by our iniquity glorified, 
 and if nothing can be done by man in this life more befit- 
 ting than to promote the glory of God, then let us sin to ad- 
 vance his glory I" Now the answer to this is evident, — 
 " That evil cannot of itself produce any thing but evil ; and 
 that God's glory is through our sin illustrated, is not the 
 work of man, but the work of God ; who, as a wonderful 
 worker, knows how to overcome our wickedness, and to con- 
 vert it to another end, so as to turn it contrary to what we 
 intend, to the promotion of his own glory." God has pre- 
 scribed to us the way, by which he would have himself to be 
 glorified by us, even by true piety, which consists in obe- 
 dience to his word. He who leaps over this boundary, strives 
 not to honour God, but to dishonour him. That it turns out 
 otherwise, is to be ascribed to the Providence of God, and 
 not to the wickedness of man ; through which it comes not, 
 that the majesty of God is not injured, nay, wholly over- 
 thrown. 1 
 
 (As we are reproached,) &c. Since Paul speaks so reve- 
 rently of the secret judgments of God, it is a wonder that 
 his enemies should have fallen into such wantonness as to 
 calumniate him : but there has never been so much reverence 
 and seriousness displayed by God's servants as to be suffi- 
 cient to check impure and virulent tongues. It is not then 
 a new thing, that adversaries at this day load with so many 
 false accusations, and render odious our doctrine, which we 
 ourselves know to be the pure gospel of Christ, and all the 
 angels, as well as the faithful, are our witnesses. Nothing 
 can be imagined more monstrous than what we read here 
 was laid to the charge of Paul, to the end, that his preach- 
 
 1 Orotius thinks, that in the beginning of this verse there is a transpo- 
 sition, and that on, after the parenthesis, ought to be construed before 
 fih which precedes it, and that ?« is for cur, why, — as in Mark ix. 11, and 
 28. The version would then be, " and why not, (as we are reproached, 
 and as some declare that we say,) Let us do evil that good may come ?" 
 This is the rendering of Luther. But Limborch and Stuart consider xiya- 
 /*iv to be understood after pb ; and the latter takes pn, not as a negative, 
 but an interrogative, " and shall we say," &c. ? Amidst these varieties, the 
 main drift of the passage remains the same. — Ed. 
 
CHAP. III. 9. EPISTLE TO THE ROMANS. 123 
 
 ing might be rendered hateful to the inexperienced. Let us 
 then bear this evil, when the ungodly abuse the truth which 
 we preach by their calumnies : nor let us cease, on this 
 account, constantly to defend the genuine confession of it, 
 inasmuch as it has sufficient power to crush and to dissipate 
 their falsehoods. Let us, at the same time, according to 
 the Apostle's example, oppose, as much as we can, all mali- 
 cious subtilties, (technis — crafts, wiles,) that the base and the 
 abandoned may not, without some check, speak evil of our 
 Creator. 
 
 Whose, judgment is just. Some take this in an active 
 sense, as signifying that Paul so far assents to them, that 
 what they objected was absurd, in order that the doctrine of 
 the gospel might not be thought to be connected with such 
 paradoxes : but I approve more of the passive meaning ; for 
 it would not have been suitable simply to express an approval 
 of such a wickedness, which, on the contrary, deserved to be 
 severely condemned ; and this is what Paul seems to me to 
 have done. And their perverseness was, on two accounts, 
 to be condemned, — first, because this impiety had gained the 
 assent of their minds ; and secondly, because, in traducing 
 the gospel, they dared to draw from it their calumny. 
 
 9. What then ? are we better than 9. Quid ergo ? praecellimus P 1 Ne- 
 
 they f No. in no wise : for we have quaquam : ante enim constituimus 
 
 before proved both Jews and Gen- tarn Judseos quam Greecos, omnes 
 
 tiles, that they are all under sin. sub peccato esse. 
 
 9. What then ? He returns from his digression to his 
 subject. For lest the Jews should object that they were de- 
 prived of their right, as he had mentioned those distinctions 
 of honour, for which they thought themselves superior to the 
 Gentiles, he now at length replies to the question — in what 
 
 1 " Praecellimus ?" ^ai%ifitia ; " Have we the advantage ?" Doddridge ; 
 " Do we excel ?" Macknight ; " Have we any preference ?" Stuart. It is 
 thus paraphrased by Theodoret, ri oli xaTixoy-ti ■ffi^sabv — « What advan- 
 tage, then, have we ?" " Prsecellimus " is the rendering of Erasmus, Pa- 
 rens, and Beza. Venema says, that this verb, in the active voice only, 
 has this meaning in Greek authors ; but the context can allow it no other 
 sense here. Wetstein indeed gives it a passive meaning, " an antecellimur 
 — are we surpassed ?" but it can hardly comport with the drift of the 
 passage. — Ed. 
 
124 COMMENTARIES ON THE CHAP. III. 9. 
 
 respect they excelled the Gentiles. And though his answer 
 seems in appearance to militate against what he had said 
 before, (for he now strips those of all dignity to whom he 
 had attributed so much,) there is yet no discord ; for those 
 privileges in which he allowed them to be eminent, were 
 separate from themselves, and dependent on God's goodness, 
 and not on their own merit : but here he makes inquiry as 
 to their own worthiness, whether they could glory in any 
 respect in themselves. Hence the two answers he gives so 
 agree together, that the one follows from the other ; for 
 while he extols their privileges, by including them among 
 the free benefits of God, he shows that they had nothing of 
 their own. Hence, what he now answers might have been 
 easily inferred ; for since it was their chief superiority, that 
 God's oracles were deposited with them, and they had it not 
 through their own merit, there was nothing left for them, on 
 account of which they could glory before God. Now mark 
 the holy contrivance {sanctum artificium) which he adopts ; 
 for when he ascribes pre-eminency to them, he speaks in the 
 third person ; but when he strips them of all things, he puts 
 himself among them, that he might avoid giving offence. 
 
 For we have before brought a charge, &c. The Greek verb 
 which Paul adopts, alrtdcrdai, is properly a forensic term ; and 
 I have therefore preferred to render it, " We have brought a 
 charge;" 1 for an accuser in an action is said to charge a 
 crime, which he is prepared to substantiate by testimonies 
 and other proofs. Now the Apostle had summoned all man- 
 kind universally before the tribunal of God, that he might 
 include all under the same condemnation : and it is to no 
 purpose for any one to object, and say that the Apostle here 
 not only brings a charge, but more especially proves it ; for 
 a charge is not true except it depends on solid and strong 
 evidences, according to what Cicero says, who, in a certain 
 place, distinguishes between a charge and a slander. "We 
 
 1 So do Grothts, Beza, and Stuart render the verb. Doddridge and 
 Machnight have preserved our common version. " We have before 
 charged," Chalmers. " Antea idoneis argumentis demonstravimus — we 
 have before proved by sufficient arguments," Scldcusner. It is charge 
 rather than conviction that the verb imports, though the latter idea is also 
 considered to be included. — Ed. 
 
CHAP. III. 10. 
 
 EPISTLE TO THE ROMANS. 
 
 125 
 
 must add, that to be under sin means that we are justly con- 
 demned as sinners before God, or that we are held under the 
 curse which is due to sin ; for as righteousness brings with 
 it absolution, so sin is followed by condemnation. 
 
 10. As it is written, There is none 
 righteous, no, not one : 
 
 11. There is none that under- 
 standeth, there is none that seeketh 
 after God. 
 
 12. They are all gone out of the 
 way, they are together become un- 
 profitable ; there is none that doeth 
 good, no, not one. 
 
 13. Their throat is an open sepul- 
 chre : with their tongues they have 
 used deceit : the poison of asps is 
 under their lips : 
 
 14. Whose mouth is full of curs- 
 ing and bitterness : 
 
 15. Their feet are swift to shed 
 blood : 
 
 16. Destruction and misery are in 
 their ways : 
 
 17. And the way of peace have 
 they not known : 
 
 18. There is no fear of God be- 
 fore their eyes. 
 
 10. Sicut scriptum, Quod non est 
 Justus quisquam, ne unus quidem ; 
 
 11. Non est intelligens, non est 
 qui requirat Deum ; 
 
 12. Omnes declinarunt, simul facti 
 sunt inutiles ; non est qui exerceat 
 benignitatem, ne ad unum quidem : 
 
 13. Sepulchrum apertum guttur 
 eorum : linguis dolose egerunt : ve- 
 nenum aspidum sub labiis eorum : 
 
 14. Quorum os execratione et 
 
 amarulentia plenum : 
 
 15. Veloces pedes eorum ad effun- 
 dendum sanguinem ; 
 
 16. Contritio et calamitas in viis 
 eorum ; 
 
 17. Et viam pacis non noverunt: 
 
 18. Non est timor Dei prse oculis 
 eorum. 1 
 
 10. As it is written, &c. He has hitherto used proofs or 
 arguments to convince men of their iniquity ; he now be- 
 gins to reason from authority ; and it is to Christians the 
 strongest kind of proof, when authority is derived from the 
 only true Grod. And hence let ecclesiastical teachers learn 
 Avhat their office is ; for since Paul asserts here no truth but 
 what he confirms by the sure testimony of Scripture, much 
 less ought such a thing to be attempted by those, who have 
 no other commission but to preach the gospel, which they 
 have received through Paul and others. 
 
 There is none righteous, &c. The Apostle, who gives the 
 meaning rather than the entire words, seems, in the first 
 place, before he comes to particulars, to state generally the 
 substance of what the Prophet declares to be in man, and 
 
 1 The references given in the margin are these, — Ps. xiv. 1-3 ; liii. 3 
 v. 9 ; xiv. 3 ; ix. 7 ; Is. lvi. 7 ; Prov. i. 16 ; Ps. xxxvi. 1. 
 
126 COMMENTARIES ON THE CHAP. III. 13. 
 
 that is — that none is righteous .- 1 he afterwards particularly 
 enumerates the effects or fruits of this unrighteousness. 
 
 11. The first effect is, that there is none that understands : 
 and then this ignorance is immediately proved, for they 
 seek not God ; for empty is the man in whom there is not 
 the knowledge of God, whatever other learning he may pos- 
 sess ; yea, the sciences and the arts, which in themselves are 
 good, are empty things, when they are without this ground- 
 work. 
 
 12. It is added, 2 There is no one who doeth kindness. By 
 this we are to understand, that they had put off every feel- 
 ing of humanity. For as the best bond of mutual concord 
 among us is the knowledge of God, (as he is the common 
 Father of all, he wonderfully unites us, and without him 
 there is nothing but disunion,) so inhumanity commonly 
 follows where there is ignorance of God, as every one, when 
 he despises others, loves and seeks his own good. 
 
 13. It is further added, Their throat is an open grave ; 3 
 that is, a gulf to swallow up men. It is more than if he had 
 said, that they were devourers (avOpwirofydyovs — men-eaters;) 
 
 1 Ps. xiv. 1. The Hebrew is, " There is none that doeth good;" and 
 the Septuagint, " There is none doing kindness, {xi' / " r ' r ' 6 ' rr ' Ta )i there is 
 not even one, {'oux, 'ia-nv 'ia; \vos.y So that the Apostle quotes the meaning, 
 not the words. 
 
 The eleventh verse is from the same Psalm ; the Hebrew, with which the 
 Septuagint agree, except that there is the disjunctive n between the parti- 
 ciples, is the following, — " Whether there is any one who understands, who 
 seeks after God." — Ed. 
 
 2 This verse is literally the Septuagint, and as to meaning, a correct 
 version of the Hebrew. "All have gone out of the way — ■ravrt; IZ'ixXivuv," 
 is in Hebrew "ID ?DH, " the whole (or every one) has turned aside," or 
 revolted, or apostatized. Then, " they have become unprofitable" or 
 useless, is IHP&O, " they are become putrid," or corrupted, like putrified 
 fruit or meat, therefore useless, not fit for what they were designed — to 
 serve God and to promote their own and the good of others. Idolatry 
 was evidently this putrescence. — Ed. 
 
 8 This is from Ps. v. 9, that is, the first part, and is literally the Septu- 
 agint, which correctly represents the Hebrew. The last clause is from 
 Ps. cxl. 3, and is according to the Septuagint, and the Hebrew, too, ex- 
 cept that " asps," or adders, is in the singular number. Stuart gives the 
 import of this figurative language different from Calvin : " As from the 
 sepulchre," he says, " issues forth an offensive and pestilential vapour ; so 
 from the mouths of slanderous persons issue noisome and pestilential 
 words. Their words are like poison, they utter the poisonous breath of 
 slander." — Ed. 
 
CHAP. III. 18. EPISTLE TO THE ROMANS. 127 
 
 for it is an intimation of extreme barbarity, when the throat 
 is said to be so great a gulf, that it is sufficient to swallow 
 down and devour men whole and entire. Their tongues are 
 deceitful, and, the poison of asps is under their lips, import 
 the same thing. 
 
 1 4. Then he says, that their mouth is full of cursing and 
 bitterness^ — a vice of an opposite character to the former ; 
 but the meaning is, that they are in every way full of wick- 
 edness ; for if they speak fair, they deceive and blend poison 
 with their flatteries ; but if they draw forth what they have 
 in their hearts, bitterness and cursing stream out. 
 
 16. Very striking is the sentence that is added from 
 Isaiah, Ruin and misery are in all their ways ; 2 for it is a 
 representation of ferociousness above measure barbarous, 
 which produces solitude and waste by destroying every thing 
 wherever it prevails : it is the same as the description which 
 Pliny gives of Domitian. 
 
 17. It follows, The way of peace they have not known: 
 they are so habituated to plunders, acts of violence and 
 wrong, to savageness and cruelty, that they know not how 
 to act kindly and courteously. 
 
 18. In the last clause 3 he repeats again, in other words, 
 
 1 Ps. x. 7. Paul corrects the order of the words as found in the Sep- 
 tuagint, and gives the Hebrew more exactly ; but retains the word " bit- 
 terness," by which the Septuagint have rendered niCID, which means de- 
 ceit, or rather, mischievous deceit. Some think that it ought to be JTfntO, 
 " bitterness ;" but there is no copy in its favour. — Ed. 
 
 2 The 15th, 16th, and 17th verses are taken from Isaiah lix. 7, 8. Both 
 the Hebrew and the Septuagint are alike, but Paul has abbreviated them, 
 and changed two words in the Greek version, having put oJ-s/V for «•«£««), 
 and 'iyvurav for hihatrt, and has followed that version in leaving out " inno- 
 cent " before " blood." — Ed. 
 
 3 It is taken from Ps. xxxvi. 1, and verbatim from the Greek version, 
 and strictly in accordance with the Hebrew. It is evident from several of 
 these quotations, that Paul's object, as Calvin says, was to represent the 
 general meaning, and not to keep strictly to the expressions. 
 
 There is a difference of opinion as to the precise object of the Apostle ; 
 whether in these quotations he had regard to the Jews only, or to both 
 Jews and Gentiles. In the introduction, verse 8, he mentions both, and 
 in the conclusion, verse 19, he evidently refers to both, in these words, 
 " that every mouth may be stopped, and all the world may become guilty 
 before God." 
 
 The most consistent view seems to be, that the passages quoted refer 
 both to Jews and Gentiles ; the last, more especially, to the Jews, while 
 
128 COMMENTARIES ON THE CHAP. III. 18. 
 
 what Ave have noticed at the beginning — that every wicked- 
 ness flows from a disregard of God : for as the principal part 
 of wisdom is the fear of God, when we depart from that, 
 there remains in us nothing right or pure. In short, as it is 
 a bridle to restrain our wickedness, so when it is wanting, 
 we feel at liberty to indulge every kind of licentiousness. 
 
 And that these testimonies may not seem to any one to 
 have been unfitly produced, let us consider each of them in 
 connection with the passages from which they have been 
 taken. David says in Ps. xiv. 1, that there was such per- 
 verseness in men, that God, when looking on them all in 
 their different conditions, could not find a righteous man, 
 no, not one. It then follows, that this evil pervaded man- 
 kind universally ; for nothing is hid from the sight of God. 
 He speaks indeed at the end of the Psalm of the redemp- 
 tion of Israel : but we shall presently show how men become 
 holy, and how far they are exempt from this condition. In 
 the other Psalms he speaks of the treachery of his enemies, 
 while he was exhibiting in himself and in his descendants a 
 type of the kingdom of Christ : hence we have in his adver- 
 saries the representatives of all those, who being alienated 
 from Christ, are not led by his Spirit. Isaiah expressly 
 mentions Israel ; and therefore his charge applies with still 
 greater force against the Gentiles. What, then ? There is 
 no doubt but that the character of men is described in those 
 words, in order that we may see what man is when left to 
 himself; for Scripture testifies that all men are in this state, 
 who are not regenerated by the grace of God. The condi- 
 tion of the saints would be nothing better, were not this de- 
 pravity corrected in them : and that they may still remem- 
 ber that they differ nothing from others by nature, they do 
 find in the relics of their flesh (by which they are always 
 encompassed) the seeds of those evils, which would con- 
 stantly produce fruits, were they not prevented by being 
 mortified ; and for this mortification they are indebted to 
 God's mercy and not to their own nature. We may add, 
 
 some of the preceding have a special reference to the Gentile world, par- 
 ticularly Ps. xiv., as it describes the character of the enemies of God and 
 his people, to whose liberation the Psalmist refers in the last verse. — Ed. 
 
CHAP. III. 19. EPISTLE TO THE ROMANS. 129 
 
 that though all the vices here enumerated are not found 
 conspicuously in every individual, yet they may be justly 
 and truly ascribed to human nature, as we have already ob- 
 served on chap. i. 26. 
 
 19. Now we know, that what 19. Scimus autcm quod quse- 
 things soever the law saith, it saith cunque Lex elicit, iis qui in Lege 
 to them who are under the law ; sunt loquitur ; ut omne os obstrua- 
 that every mouth may be stopped, tur, et obnoxius fiat omnis mundus 
 and all the world may become guilty Deo. 1 
 
 before God. 
 
 20. Therefore by the deeds of the 20. Quoniam ex operibus Legis 
 law there shall no flesh be justified non justificabitur omnis caro coram 
 in his sight : for by the law is the ipso ; per Legem enim agnitio pec- 
 knowledge of sin. cati. 
 
 19. Now we knoiu, &c. Leaving the Gentiles, he dis- 
 tinctly addresses his words to the Jews ; for he had a much 
 more difficult work in subduing them, because they, though 
 no less destitute of true righteousness than the Gentiles, yet 
 covered themselves with the cloak of God's covenant, as 
 though it was a sufficient holiness to them to have been 
 separated from the rest of the world by the election of God. 
 And he indeed mentions those evasions, which he well under- 
 stood the Jews were ready to bring forward ; for whatever 
 was said in the law unfavourably of mankind, they usually 
 applied to the Gentiles, as though they were exempt from 
 the common condition of men, and no doubt they would have 
 been so, had they not fallen from their own dignity. Hence, 
 that no false conceit as to their own worthiness should be a 
 hinderance to them, and that they might not confine to the 
 Gentiles alone what applied to them in common with others, 
 Paul here anticipates them, and shows, from what Scripture 
 declares, that they were not only blended with the multitude, 
 but that condemnation was peculiarly denounced on them. 
 And we indeed see the discretion of the Apostle in under- 
 
 1 Obnoxius Deo — u<xq%i K o$ . . rZ fo£ ; " Obnoxius condemnation! Dei — 
 subject to the condemnation of God," Beza ; " Liable to punishment before 
 God," Machnight ; " Stand convicted before God," Doddridge. The word 
 means to be " under sentence" or under condemnation, and thus " to God," 
 i.e., before God. Tillotson gives this paraphrase, "Liable to the Divine 
 justice." It may be rendered " condemned before God." The meaning 
 is that the world is under condemnation. — Ed. 
 
130 COMMENTARIES ON THE CHAP. III. 20. 
 
 taking to refute these objections ; for to whom but to the 
 Jews had the law been given, and to whose instruction but 
 theirs ought it to have served ? What then it states respect- 
 ing others is as it were accidental ; or as they say, 7rdpepyov, 
 an appendage ; but it applies its teaching mainly to its own 
 disciples. 
 
 Under the law. He says that the Jews were those to whom 
 the law was destined, it hence follows, that it especially re- 
 gards them ; and under the word law he includes also the 
 Prophets, and so the whole of the Old Testament. — That every 
 mouth may be stopped, &c. ; that is, that every evasion may 
 be cut off, and every occasion for excuse. It is a metaphor 
 taken from courts of law, where the accused, if he has any- 
 thing to plead as a lawful defence, demands leave to speak, 
 that he might clear himself from the things laid to his charge ; 
 but if he is convicted by his own conscience, he is silent, and 
 without saying a word waits for his condemnation, being- 
 even already by his own silence condemned. Of the same 
 meaning is this saying in Job xl. 4, " I will lay my hand on 
 my mouth." He indeed says, that though he was not alto- 
 gether without some kind of excuse, he would yet cease to 
 justify himself, and submit to the sentence of God. The 
 next clause contains the explanation ; for his mouth is 
 stopped, who is so fast held by the sentence of condemnation, 
 that he can by no means escape. According to another 
 sense, to be silent before the Lord is to tremble at his ma- 
 jesty, and to stand mute, being astonished at his bright- 
 ness. 1 
 
 20. Therefore by the works of the law, &c. It is a matter 
 of doubt, even among the learned, what the works of the law 
 mean. Some extend them to the observance of the whole 
 law, while others confine them to the ceremonies alone. 
 
 1 To see the force and meaning of this verse, we must bear in mind that 
 the former part was said to prevent the Jews from evading the application 
 of the preceding testimonies ; and then the words " that every mouth," 
 &c, and "that all the world," &c, were added, not so much to include 
 the Gentiles, as to include the Jews, who thought themselves exempted. 
 No doubt the Gentiles are included, but the special object of the Apostle 
 evidently seems to prevent the Jews from supposing that they were not 
 included. In no other way can the connection between the two parts of 
 the verse be understood. — Ed. 
 
CHAP. III. 20. EPISTLE TO THE ROMANS. 131 
 
 The addition of the word law induced Chrysostom, Origen, 
 and Jerome to assent to the latter opinion ; x for they thought 
 that there is a peculiar intimation in this appendage, that 
 the expression should not be understood as including all 
 works. But this difficulty may be very easily removed : for 
 seeing works are so far just before God as we seek by them 
 to render to him worship and obedience, in order expressly 
 to take away the power of justifying from all works, he has 
 mentioned those, if there be any, which can possibly justify ; 
 for the law hath promises, without which there would be no 
 value in our works before God. You hence see the reason 
 why Paul expressly mentioned the works. of the law ; for it 
 is by the laAv that a reward is apportioned to works. Nor 
 was this unknown to the schoolmen, who held it as an ap- 
 proved and common maxim, that works have no intrinsic 
 worthiness, but become meritorious by covenant. And 
 though they were mistaken, inasmuch as they saw not that 
 works are ever polluted with vices, which deprive them of 
 any merit, yet this principle is still true, that the reward for 
 works depends on the free promise of the law. Wisely then 
 and rightly does Paul speak here ; for he speaks not of 
 mere works, but distinctly and expressly refers to the keep- 
 ing of the law, the subject which he is discussing. 2 
 
 1 The original is " ut in priorem opinionem concederent :" but the con- 
 text shows clearly that " priorem " is a misprint for " posteriorem." In 
 addition to the authors mentioned here may be added Ambrose, Theodoret, 
 Pelagius, Erasmus, and Grotius. And yet, notwithstanding all those 
 authorities, the opinion referred to is wholly inconsistent with the reason- 
 ing of the Apostle here and throughout the whole Epistle. It has indeed 
 been given up as untenable by modern authors of the same school, such as 
 Locke, Whitby, and Macknight. 
 
 To disprove this notion it is sufficient to notice the sins which the 
 Apostle had referred to ; they are not those against the ceremonial but the 
 moral law, and it is because the moral law is transgressed that it cannot 
 justify. 
 
 " If there be any law which man has perfectly kept, he may doubtless 
 be justified by it ; and surely no man can be justified by a law which con- 
 demns him for breaking it. But there is no law of God which any man 
 has kept ; therefore no law by the deeds of which a man can be justified. 
 The Gentile broke the law of his reason and conscience ; the Jew broke 
 the moral law ; and even the attempt to justify himself by observing the 
 ceremonial law, contradicted the very nature and intent of it." — Scott. 
 
 2 The argument and the reasoning of the Apostle seem to require that 
 lg 'i^yuv lifAov should be rendered here literally, " by works of law," without 
 the article, as the word " law " seems here, according to the drift of the 
 
132 COMMENTARIES ON THE CHAP. III. 20. 
 
 As to those things which have been adduced by learned 
 men in defence of this opinion, they are weaker than they 
 might have been. They think that by mentioning circum- 
 cision, an example is propounded, which belonged to cere- 
 monies only: but why Paul mentioned circumcision, we 
 have alredy explained ; for none swell more with confidence 
 in works than hypocrites, and we know that they glory only 
 in external masks ; and then circumcision, according to 
 their view, was a sort of initiation into the righteousness of 
 the law ; and hence it seemed to them a work of primary 
 excellence, and indeed the basis as it were of the righteous- 
 ness of works. — They also allege what is said in the Epistle 
 to the Galatians, where Paul handles the same subject, and 
 refers to ceremonies only ; but that also is not sufficiently 
 strong to support what they wish to defend. It is certain that 
 Paul had a controversy with, those who inspired the people 
 with a false confidence in ceremonies ; that he might cut off 
 this confidence, he did not confine himself to ceremonies, 
 nor did he speak specifically of what value they were ; but 
 he included the whole law, as it is evident from those pas- 
 sages which are derived from that source. Such also was 
 the character of the disputation held at Jerusalem by the 
 disciples. 
 
 But we contend, not without reason, that Paul speaks 
 here of the whole law ; for we are abundantly supported by 
 the thread of reasoning which he has hitherto followed and 
 continues to follow, and there are many other passages which 
 will not allow us to think otherwise. It is therefore a truth, 
 which deserves to be remembered as the first in import- 
 ance, — that by keeping the law no one can attain righteous- 
 ness. He had before assigned the reason, and he will repeat 
 it presently again, and that is, that all, being to a man 
 guilty of transgression, are condemned for unrighteousness 
 by the law. And these two things — to be justified by 
 
 argument, to mean law in general, both natural and revealed ; and S'« 
 v'ipou in the next clause must be regarded as having the same meaning ; 
 the law of nature as well as the written law, though not to the same ex- 
 tent, makes sin known. This is the view taken by Parens, Doddridge, 
 Macknigltt, Stuart, and Haldane. — Ed. 
 
CHAP. III. 20. EPISTLE TO THE EOMANS. 133 
 
 works — and to be guilty of transgressions, (as we shall show 
 more at large as we proceed,) are wholly inconsistent the one 
 with the other. — The word flesh, without some particular 
 specification, signifies men ; x though it seems to convey a 
 meaning somewhat more general, as it is more expressive to 
 say, " All mortals," than to say, " All men/' as you may 
 see in Oallius. 
 
 For by the law, &c. He reasons 'from what is of an oppo- 
 site character, — that righteousness is not brought to us by 
 the law, because it convinces us of sin and condemns us ; 
 for life and death proceed not from the same fountain. 
 And as he reasons from the contrary effect of the law, that 
 it cannot confer righteousness on us, let us know, that the 
 argument does not otherwise hold good, except we hold this 
 as an inseparable and unvarying circumstance, — that by 
 showing to man his sin, it cuts off the hope of salvation. It 
 is indeed by itself, as it teaches us what righteousness is, 
 the way to salvation : but our depravity and corruption pre- 
 vent it from being in this respect of any advantage to us. 
 It is also necessary in the second place to add this, — that 
 whosoever is found to be a sinner, is deprived of righteous- 
 ness ; for to devise with the sophisters a half kind of righte- 
 ousness, so that works in part justify, is frivolous: but nothing 
 is in this respect gained, on account of man's corruption. 
 
 21. But now the righteousness of 21. Nunc autem sine Legejusti- 
 
 God without the law 2 is manifested, tia Dei manifesta est, testimonio 
 
 being witnessed by the law and the comprobata Legis et prophetarum ; 
 prophets ; 
 
 1 The expression is lv...vZfa. g*$ — not all, that is, not any flesh, &c. ; 
 the word w£<r« 5 like ?2 in Hebrew, is used here in the sense of " any." 
 The sentence bears a resemblance to what is contained in Ps. cxliii. 2, 
 " for justified before thee shall not all living," or, not any one living, 
 Tl P3...K7. The sentence here is literally, " Hence by works of law shall 
 not be justified any flesh before Him." — Ed. 
 
 2 Here again it is better, and indeed necessary for the Apostle's argu- 
 ment, to render x,i*£s vipov, " without law," that is, without any law, 
 either natural or revealed. The same sentiment is found in Gal. iii. 21 — 
 " For if a law had been given, capable of giving life, truly righteous would 
 have been by law (Ix. vipou.)" The version of Machvight seems just, 
 " But now a righteousness of God without law is discovered." But we 
 may retain the tense (^sipavE^ra/) « has been discovered," or manifested, 
 or made known. " A righteousness of God without law," is a similar 
 
134 COMMENTARIES ON THE CHAP. III. 21. 
 
 22. Even the righteousness of 22. Justitia, inquam, Dei per fi- 
 
 God which is by faith of Jesus Christ dem Iesu Christi, in omnes et super 
 
 unto all and upon all them that be- omnes credentes ; non est sane dis- 
 
 lieve ; for there is no difference : tinctio : 
 
 21. But now without the law, &c. It is not certain for 
 what distinct reason lie calls that the righteousness of God, 
 which we obtain by faith ; whether it be, because it can 
 alone stand before God, or because the Lord in his mercy 
 confers it on us. As both interpretations are suitable, we 
 contend for neither. This righteousness then, which God 
 communicates to man, and accepts alone, and owns as right- 
 eousness, has been revealed, he says, without the law, that is, 
 without the aid of the law ; and the law is to be understood 
 as meaning works ; for it is not proper to refer this to its 
 teaching, which he immediately adduces as bearing witness 
 to the gratuitous righteousness of faith. Some confine it to 
 ceremonies ; but this view I shall presently show to be un- 
 sound and frigid. "We ought then to know, that the merits 
 of works are excluded. We also see that he blends not 
 works with the mercy of God ; but having taken away and 
 wholly removed all confidence in works, he sets up mercy 
 alone. 
 
 It is not Unknown to me, that Augustine gives a different 
 explanation ; for he thinks that the righteousness of God is 
 the grace of regeneration ; and this grace lie allows to be 
 free, because God renews us, when unworthy, by his Spirit ; 
 and from this he excludes the works of the law, that is, 
 those works, by which men of themselves endeavour, without 
 renovation, to render God indebted to them. (Deum prome- 
 reri — to oblige God.) I also well know, that some new 
 speculators proudly adduce this sentiment, as though it were 
 at this day revealed to them. But that the Apostle includes 
 all works without exception, even those which the Lord pro- 
 duces in his own people, is evident from the context. 
 
 For no doubt Abraham was regenerated and led by the 
 Spirit of God at the time when he denied that he was justi- 
 
 phrase to " the righteousness of God by faith," in ch. i. 17. — Then in the 
 following clause the " law" means not specifically the law of Moses, but the 
 Old Testament, excepting the Prophets. — Ed. 
 
CHAP. III. 21. EPISTLE TO THE ROMANS. 135 
 
 fied by works. Hence he excluded from man's justification 
 not only works morally good, as they commonly call them, 
 and such as are done by the impulse of nature, but also all 
 those which even the faithful can perform. 1 Again, since 
 this is a definition of the righteousness of faith, " Blessed are 
 they whose iniquities are forgiven/' there is no question to 
 be made about this or that kind of work ; but the merit of 
 works being abolished, the remission of sins alone is set 
 down as the cause of righteousness. 
 
 They think that these two things well agree, — that man 
 is justified by faith through the grace of Christ, — and that 
 he is yet justified by the works, which proceed from spiritual 
 regeneration ; for God gratuitously renews us, and we also 
 receive his gift by faith. But Paul takes up a very different 
 principle, — that the consciences of men will never be tran- 
 quillized until they recumb on the mercy of God alone. 2 
 Hence, in another place, after having taught us that God is 
 in Christ justifying men, he expresses the- manner, — " By 
 not imputing to them their sins/' In like manner, in his 
 Epistle to the Galatians, he puts the law in opposition to 
 faith with regard to justification ; for the law promises life 
 to those who do what it commands, (Gal. iii. 12 ;) and it re- 
 quires not only the outward performance of works, but also 
 sincere love to God. It hence follows, that in the righteous- 
 ness of faith, no merit of works is allowed. It then appears 
 
 1 Professor Hodge very justly observes, " It never was the doctrine of 
 the Reformation, or of the Lutheran and Calvinistic divines, that the 
 imputation of righteousness affected the moral character of those con- 
 cerned. It is true," he adds, " whom God justifies he also sanctifies ; 
 but justification is not sanctification, and the imputation of righteousness is 
 not the infusion of righteousness."— Ed. 
 
 2 " The foundation of your trust before God, must be either your own 
 righteousness out and out, or the righteousness of Christ out and out... 
 If you are to lean upon your own merit, lean upon it wholly — if you are 
 to lean upon Christ, lean upon him wholly. The two will not amalga- 
 mate together ; and it is the attempt to do so, which keeps many a weary 
 and heavy-laden inquirer at a distance from rest, and at a distance from 
 the truth of the gospel. Maintain a clear and consistent posture. Stand 
 not before God with one foot upon a rock and the other upon a treacher- 
 ous quicksand... We call upon you not to lean so much as the weight of 
 one grain or scruple of your confidence upon your own doings— to leave 
 this ground entirely, and to come over entirely to the ground of a Re- 
 deemer's blood and a Redeemer's righteousness." — Dr. Chalmers. 
 
136 COMMENTARIES ON THE CHAP. III. 21. 
 
 evident, that it is but a frivolous sophistry to say, that we 
 are justified in Christ, because we are renewed by the 
 Spirit, inasmuch as we are the members of Christ, — that we 
 are justified by faith, because we are united by faith to the 
 body of Christ, — that we are justified freely, because God 
 finds nothing in us but sin. 
 
 But we are in Christ, because we are out of ourselves ; and 
 justified hy faith, because we must recumb on the mercy of 
 God alone, and on his gratuitous promises ; and freely, be- 
 cause God reconciles us to himself by burying our sins. 
 Nor can this indeed be confined to the commencement of 
 justification, as they dream ; for this definition — " Blessed 
 are they whose iniquities are forgiven" — was applicable to 
 David, after he had long exercised himself in the service of 
 God ; and Abraham, thirty years after his call, though a re- 
 markable example of holiness, had yet no works for which he 
 could glory before God, and hence his faith in the promise 
 was imputed to him for righteousness ; and when Paul teaches 
 us that God justifies men by not imputing their sins, he 
 quotes a passage, which is daily repeated in the Church. 
 Still more, the conscience, by which we are disturbed on the 
 score of works, performs its office, not for one day only, but 
 continues to do so through life. It hence follows that we 
 cannot remain, even to death, in a justified state, except we 
 look to Christ only, in whom God has adopted us, and re- 
 gards us now as accepted. Hence also is their sophistry 
 confuted, who falsely accuse us of asserting, that according 
 to Scripture we are justified by faith only, while the exclu- 
 sive word only, is nowhere to be found in Scripture. But if 
 justification depends not either on the law, or on ourselves, 
 why should it not be ascribed to mercy alone ? and if it be 
 from mercy only, it is then by faith only. 
 
 The particle wow may be taken adversatively, and not with 
 reference to time ; as we often use now for but 1 But if you 
 prefer to regard it as an adverb of time, I willingly admit it, 
 
 1 " The words but now may be regarded merely as marking the transi- 
 tion from one paragraph to another, or as a designation of tense ; now, i.e., 
 under the gospel dispensation. In favour of this view is the phrase, (i to 
 declare at this time his righteousness, verse 26." — Hodge. 
 
CHAP. III. 21. EPISTLE TO THE EOMANS. .137 
 
 so that there may be no room to suspect an evasion ; yet the 
 abrogation of ceremonies alone is not to be understood ; for 
 it was only the design of the Apostle to illustrate by a com- 
 parison the grace by which we excel the fathers. Then the 
 meaning is, that by the preaching of the gospel, after the 
 appearance of Christ in the flesh, the righteousness of faith 
 was revealed. It does not, however, hence follow, that it 
 was hid before the coming of Christ ; for a twofold mani- 
 festation is to be here noticed : the first in the Old Testa- 
 ment, which was by the word and sacraments ; the other in 
 the New, which contains the completion of ceremonies and 
 promises, as exhibited in Christ himself: and we may add, 
 that by the gospel it has received a fuller brightness. 
 
 Being 'proved [or approved] by the testimony, 1 &c. He 
 adds this, lest in the conferring of free righteousness the 
 gospel should seem to militate against the law. As then he 
 has denied that the righteousness of faith needs the aid of 
 the law, so now he asserts that it is confirmed by its testi- 
 mony. If then the law affords its testimony to gratuitous 
 righteousness, it is evident that the law was not given for 
 this end, to teach men how to obtain righteousness by works. 
 Hence they pervert it, who turn it to answer any purpose of 
 this kind. And further, if you desire a proof of this truth, 
 examine in order the chief things taught by Moses, and you 
 will find that man, being cast from the kingdom of God, had 
 no other restoration from the beginning than that contained 
 in the evangelical promises through the blessed seed, by 
 whom, as it had been foretold, the serpent's head was to be 
 bruised, and through whom a blessing to the nations had 
 been promised : you will find in the commandments a de- 
 monstration of your iniquity, and from the sacrifices and 
 oblations you may learn that satisfaction and cleansing are 
 to be obtained in Christ alone. 2 When you come to the Pro- 
 
 1 "Testimonio comprobata," &c, so Beza and Parens render fia^ru^ov- 
 fiiv?) ; " Being attested," Doddridge ; " Being testified," Machiight. 
 Schleusner gives a paraphrase, " Being predicted and promised ;" and this 
 no doubt is the full meaning. — Ed. 
 
 2 Concurrent with what is said here is this striking and condensed pas- 
 sage from Scott, — " It has been witnessed by the law and the Prophets ; 
 the ceremonies typified it ; the very strictness of the moral law and its awful 
 
138 COMMENTARIES ON THE CHAP. III. 22. 
 
 phets you will find the clearest promises of gratuitous mercy. 
 On this subject see my Institutes. 
 
 22. Even the righteousness of God, &C. 1 He shows in few 
 words what this justification is, even that which is found in 
 Christ and is apprehended by faith. At the same time, by 
 introducing again the name of God, he seems to make God 
 the founder, (autorem, the author,) and not only the approver 
 of the righteousness of which he speaks; as though he had 
 said, that it flows from him alone, or that its origin is from 
 heaven, but that it is made manifest to us in Christ. 
 
 When therefore we discuss this subject, we ought to pro- 
 ceed in this way : First, the question respecting our justi- 
 fication is to be referred, not to the judgment of men, but to 
 the judgment of God, before whom nothing is counted right- 
 eousness, but perfect and absolute obedience to the law ; 
 which appears clear from its promises and threatenings : if 
 no one is found who has attained to such a perfect measure 
 of holiness, it follows that all are in themselves destitute of 
 righteousness. Secondly, it is necessary that Christ should 
 come to our aid ; who, being alone just, can render us just 
 by transferring to us his own righteousness. You now see 
 how the righteousness of faith is the righteousness of Christ. 
 When therefore we are justified, the efficient cause is the 
 mercy of God, the meritorious is Christ, the instrumental is 
 the word in connection with faith. 2 Hence faith is said to 
 justify, because it is the instrument by which we receive 
 Christ, in whom righteousness is conveyed to us. Having 
 
 curses, being compared with the promises of mercy to sinners, implied it ; 
 the promises and predictions of the Messiah bore witness to it ; the faith 
 and hope of ancient believers recognised it ; and the whole Old Testament, 
 rightly understood, taught men to expect and depend on it." — Ed. 
 
 1 The words which follow, S;« a-iV«s)s 'in<rov x^o-rov, " by or through the 
 faith of Jesus Christ," mean not the faith which is his, but the faith of 
 which he is the object. They ought to be rendered " through faith in 
 Jesus Christ. " The genitive case has often this meaning : " e^etj sr<Vr<v 
 ©sou — Have faith in (of) God," Mark xi. 22 ; " Ev viaru Z,Z rri toZ v\ou red 
 @ioZ — I live by the faith of the Son of God ;" it should be in our language, 
 "I live by faith in the Son of God." This genitive case of the object is 
 an Hebraism, and is of frequent occurrence. — Ed. 
 
 2 The original is this, " TJt ergo justificemur, causa efficiens est miseri- 
 cordia Dei, Christus materia, verbum cum fide instrumentum — When there- 
 fore we are justified, the efficient cause is God's mercy, Christ is the ma- 
 terial, the word with faith is the instrument." — Ed. 
 
CHAP. III. 23. EPISTLE TO THE ROMANS. 139 
 
 been made partakers of Christ, we ourselves are not only 
 just, but our works also are counted just before God, and for 
 this reason, because whatever imperfections there may be in 
 them, are obliterated by the blood of Christ ; the promises, 
 which are conditional, are also by the same grace fulfilled 
 to us ; for God rewards our works as perfect, inasmuch as 
 their defects are covered by free pardon. 
 
 Unto all and upon all, 1 &c. For the sake of amplifying, 
 he repeats the same thing in different forms ; it was, that 
 he might more fully express what we have already heard, 
 that faith alone is required, that the faithful are not dis- 
 tinguished by external marks, and that hence it matters not 
 whether they be Gentiles or Jews. 
 
 23. For all have sinned, and 23. Omnes enim peccaverunt, et 
 come short of the glory of God : destituuntur gloria Dei ; 
 
 24. Being justified freely by his 24. Justificati gratis ipsius gratia 
 grace, through the redemption that per redemptionem quae est in Christo 
 is in Christ Jesus ; Iesu : 
 
 25. Whom God hath set forth to 25. Quem proposuit Deus propi- 
 be a propitiation through faith in his tiatorium per fidem in sanguine 
 blood, to declare his righteousness ipsius, in demonstrationem justitise 
 for the remission of sins that are past, suse, propter' remissionem delicto- 
 through the forbearance of God ; rum, 
 
 26. To declare, / say, at this time 26. Quse prius extiterunt in to- 
 his righteousness ; that he might be lerantia Dei ; ad demonstrationem 
 just, and the justifier of him which justitise suse, in hoc tempore ; ut sit 
 believeth in Jesus. ipse Justus et justificans eum qui est 
 
 ex fide Iesu. 
 
 There is indeed no' difference, &c. He urges on all, with- 
 out exception, the necessity of seeking righteousness in 
 Christ ; as though he had said, " There is no other way of 
 attaining righteousness ; for some cannot be justified in this 
 
 1 E/j iravTas xai \m irxvras. He makes a similar difference in his expres- 
 sions in verse 30. This righteousness, as some say, came to the Jews, as 
 it had been promised to them, and uponthe Gentiles, as a gift with which 
 they were not acquainted, and it was conferred on them. But the posses- 
 sion was equal and belonged to all who believed, and to none else, whether 
 Jews or Gentiles. 
 
 Stuart connects these words with " manifested;" or revealed, in verse 21. 
 It is manifested to all, and manifested for all; that is, for the real benefit 
 of all who believe ; in other words, it is offered to all, but becomes of real 
 advantage only to those who believe. But the simpler mode is to consider 
 the words which is, as in our version, to be understood, 'e^o^ev» is the 
 word which Luther adopts. — Ed. 
 
1 tO COMMENTARIES ON THE CHAP. III. 24. 
 
 and others in that way; but all must alike be justified by 
 faith, because all are sinners, and therefore have nothing for 
 which they can glory before God/' But he takes as granted 
 that every one, conscious of his sin, when he comes before the 
 tribunal of God, is confounded and lost under a sense of his 
 own shame ; so that no sinner can bear the presence of God, as 
 we see an example in the case of Adam. He again brings 
 forward a reason taken from the opposite side ; and hence 
 we must notice what follows. Since we are all sinners, Paul 
 concludes, that we are deficient in, or destitute of, the praise 
 due to righteousness. There is then, according to what he 
 teaches, no righteousness but what is perfect and absolute. 
 Were there indeed such a thing as half righteousness, it 
 would yet be necessary to deprive the sinner entirely of all 
 glory : and hereby the figment of partial righteousness, as 
 they call it, is sufficiently confuted ; for if it were true that 
 we are justified in part by works, and in part by grace, this 
 argument of Paul would be of no force — that all are deprived 
 of the glory of God because they are sinners. It is then 
 certain, there is no righteousness where there is sin, until 
 Christ removes the curse ; and this very thing is what is 
 said in Gal. iii. 10, that all who are under the law are ex- 
 posed to the curse, and that we are delivered from it through 
 the kindness of Christ. The glory of God I take to mean 
 the approbation of God, as in John xii. 43, where it is said, 
 that " they loved the glory of men more than the glory of 
 God." And thus he summons us from the applause of a 
 human court to the tribunal of heaven. 1 
 
 24. Being justified freely, &c. A participle is here put 
 for a verb according to the usage of the Greek language. 
 
 1 Beza gives another view, that the verb Itm^ oZvrai, refers to those who 
 run a race, and reach not the goal, and lose the prize. The " glory of 
 God" is the happiness which he bestows ; (see ch. v. 2 ;) of this all man- 
 kind come short, however much some seemed to labour for it ; and it can 
 only be attained by faith. Parens, Locke, and Whitby give the same view. 
 Others consider it to be " the glory" due to God, — that all come short of 
 rendering him the service and honour which he justly demands and re- 
 quires. So Doddridge, Scott, and Chalmers. But Melancthon, Grotius, 
 and Macknight seemed to have agreed with Calvin in regarding " glory" 
 here as the praise or approbation that comes from God. The second view 
 seems the most appropriate, according to what is said in ch. i. 21, " they 
 glorified him not as God." — Ed. 
 
CHAP. III. 24. EPISTLE TO THE ROMANS. 141 
 
 The meaning is, — that since there remains nothing for men, 
 as to themselves, but to perish, being smitten by the just 
 judgment of God, they are to be justified freely through his 
 mercy ; for Christ comes to the aid of this misery, and com- 
 municates himself to believers, so that they find in him 
 alone all those things in which they are wanting. There is, 
 perhaps, no passage in the whole Scripture which illustrates 
 in a more striking manner the efficacy of his righteousness ; 
 for it shows that God's mercy is the efficient cause, that 
 Christ with his blood is the meritorious cause, that the for- 
 mal or instrumental cause is faith in the word, and that, 
 moreover, the final cause is the glory of the divine justice 
 and goodness. 
 
 With regard to the efficient cause, he says, that we are 
 justified freely, and further, by his grace ; and he thus re- 
 peats the word to show that the whole is from God, and 
 nothing from us. It might have been enough to oppose 
 grace to merits ; but lest we should imagine a half kind of 
 grace, he affirms more strongly what he means by a repeti- 
 tion, and claims for God's mercy alone the whole glory of our 
 righteousness, which the sophists divide into parts and muti- 
 late, that they may not be constrained to confess their own 
 poverty. — Through the redemption, &c. This is the material, 
 — Christ by his obedience satisfied the Father's justice, (ju- 
 dicium — judgment,) and by undertaking our cause he liber- 
 ated us from the tyranny of death, by which we were held 
 captive ; as on account of the sacrifice which he offered is 
 our guilt removed. Here again is fully confuted the gloss 
 of those who make righteousness a quality ; for if we are 
 counted righteous before God, because we are redeemed by 
 a price, we certainly derive from another what is not in us. 
 And Paul immediately explains more clearly what this re- 
 demption is, and what is its object, which is to reconcile us 
 to God ; for he calls Christ a propitiation, (or, if we prefer an 
 allusion to an ancient type,) a propitiatory. But what he 
 means is, that we are not otherwise just than through Christ 
 propitiating the Father for us. But it is necessary for us to 
 examine the words. 1 
 
 1 On this word Ixa.trfyim, both Venema, in his Notes on the Comment of 
 
142 COMMENTARIES ON THE CHAP. III. 25. 
 
 25. Whom God hath set forth, &c. The Greek verb, irpoTi- 
 devat, means sometimes to determine beforehand, and some- 
 times to set forth. If the first meaning be taken, Paul refers 
 to the gratuitous mercy of God, in having appointed Christ 
 as our Mediator, that he might appease the Father by the 
 sacrifice of his death : nor is it a small commendation of 
 God's grace that he, of his own good will, sought out a way 
 by which he might remove our curse. According to this 
 view, the passage fully harmonizes with that in John iii. 16, 
 " God so loved the world, that he gave his only-begotten 
 Son." Yet if we embrace this meaning, it will remain still 
 true, that God hath set him forth in due time, whom he had 
 appointed as a Mediator. There seems to be an allusion in 
 the word, tXaarrjpiov, as I have said, to the ancient propiti- 
 atory ; for he teaches us that the same thing was really ex- 
 hibited in Christ, which had been previously typified. As, 
 however, the other view cannot be disproved, should any 
 
 Stepkanus de Brais on this Epistle, and Professor Stuart, have long re- 
 marks. They both agree as- to the meaning of the word as found in the 
 Septuagint and in Greek authors, but they disagree as to its import here. 
 It means uniformly in the Septuagint, the mercy-seat, n~i£D, and, as it 
 is in the form of an adjective, it has at least once, (Ex. xxv. 17,) wfapu., 
 cover, added to it. But in the Classics it means- a propitiatory sacrifice, 
 the word fopa., a sacrifice, being understood ; but it is used by itself as 
 other words of similar termination are. It is found also in Joscphus and 
 in Maccabees in this sense. It appears that Origen, Theodoret, and other 
 Fathers, and also Erasmus, Luther, and Locke, take the first meaning — 
 mercy-seat ; and that Grotius, Elsner\ Turrettin, Bos, and Tholuck, take 
 the second meaning — a propitiatory sacrifice. Now as both meanings 
 are legitimate, which of them are we to take ? Venema and Stuart allude 
 to one thing which much favours the latter view, that is, the phrase h ru> 
 alficcrt alrov ; and the latter says, that it would be incongruous to represent 
 Christ himself as the mercy-seat, and to represent him also as sprinkled 
 by his own blood ; but that it is appropriate to say that a propitiatory 
 sacrifice was made by his blood. The verb v^o'iforo, set forth, it is added, 
 seems to support the same view. To exhibit a mercy-seat is certainly 
 not suitable language in this connection. 
 
 Pareus renders it " placamentum — atonement," hoc est, " placatorem," 
 that is, " atoner, or cxpiator." Beza's version is the same — " placamen- 
 tum :" Doddridge has " propitiation," and Macknight, " a propitiatory," 
 and Schleusner, " expiatorem — expiator." 
 
 The word occurs in one other place with the neuter article, ™ /x^o-t^oi;, 
 Heb. ix. 5 ; where it clearly means the mercy-seat. It is ever accompanied 
 with the article in the Septuagint, when by itself, see Lev. xvi. 2, 13-15 ; 
 but here it is without the article, and may be viewed as an adjective de- 
 pendent on h, " whom," and rendered propitiator. Had the mercy-seat 
 been intended, it would have been ™ 'iXaarn^iov, — Ed. 
 
CHAP. III. 25. EPISTLE TO THE ROMANS. 143 
 
 prefer it, I shall not undertake to decide the question. What 
 Paul especially meant here is no doubt evident from his 
 words ; and it was this, — that God, without having regard 
 to Christ, is always angry with us, — and that we are recon- 
 ciled to him when we are accepted through his righteousness. 
 God does not indeed hate in us his own workmanship, that 
 is, as we are formed men ; but he hates our uncleanness, 
 which has extinguished the light of his image. When the 
 washing of Christ cleanses this away, he then loves and em- 
 braces us as his own pure workmanship. 
 
 A propitiation through faith in his blood, &c. I prefer 
 thus literally to retain the language of Paul ; for it seems 
 indeed to me that he intended, by one single sentence, to 
 declare that God is propitious to us as soon as we have our 
 trust resting on the blood of Christ ; for by faith we come 
 to the possession of this benefit. But by mentioning blood 
 only, he did not mean to exclude other things connected 
 with redemption, but, on the contrary, to include the whole 
 under one word : and he mentioned " blood/' because by it 
 we are cleansed. Thus, by taking a part for the whole, he 
 points out the whole work of expiation. For, as he had said 
 before, that God is reconciled in Christ, so he now adds, that 
 this reconciliation is obtained by faith, mentioning, at the 
 same time, what it is that faith ought mainly to regard in 
 Christ — his blood. 
 
 For (propter) the remission of sins, 1 &c. The casual pre- 
 
 1 The words are, S;« rk» w;!«. They seem connected, not with the first 
 clause, but with the one immediately preceding ; and £<« may be rendered 
 here in ; see a note on ch. ii. 26 ; or more properly, perhaps, on account 
 of. " For a proof of his own righteousness in passing by the sins," &c, 
 Macknight ; " In order to declare his justification tvith respect to the re- 
 mission of sins," Stuart. 
 
 What is God's "righteousness" here has been variously explained. 
 Some regard it his righteousness in fulfilling his promises, as Beza ; others, 
 his righteousness in Christ to believers, mentioned in ch. i. 17, as Augus- 
 tine ; and others, his righteousness as the God of rectitude and justice, as 
 Chrysostom. Some, too, as Grotius, view it as meaning goodness or 
 mercy, regarding the word as having sometimes this sense. 
 
 It is the context that can help us to the right meaning. God exhibited 
 his Son as a propitiation, to set forth this righteousness ; and this right- 
 eousness is connected with the remission of, or rather, as the word means, 
 the preterition of or connivance at sins committed under the old dispensa- 
 tion : and those sins were connived at through the forbearance of God, he 
 
144 COMMENTARIES ON THE CHAP. III. 25. 
 
 position imports as much as though he had said, " for the 
 sake of remission/' or, " to this end, that he might blot out 
 sins." And this definition or explanation again confirms 
 what I have already often reminded you, — that men are 
 pronounced just, not because they are such in reality, but 
 by imputation : for he only uses various modes of expression, 
 that he might more clearly declare, that in this righteous- 
 ness there is no merit of ours ; for if we obtain it by the 
 remission of sins, we conclude that it is not from ourselves ; 
 and further, since remission itself is an act of God's bounty 
 alone, every merit falls to the ground. 
 
 It may, however, be asked, why he confines pardon to 
 preceding sins ? Though this passage is variously explained, 
 yet it seems to me probable that Paul had regard to the 
 legal expiations, which were indeed evidences of a future 
 satisfaction, but could by no means pacify God. There is a 
 similar passage in Heb. ix. 15, where it is said, that by Christ 
 a redemption was brought from sins, which remained under 
 the former Testament. You are not, however, to understand 
 that no sins but those of former times were expiated by the 
 death of Christ — a delirious notion, which some fanatics 
 
 not executing the punishment they deserved ; and the purpose is stated to 
 he,— that God might be or appear just, while he is the justifier of those who 
 believe in Christ. JSTow, what can this righteousness be but his adminis- 
 trative justice ? As the law allowed no remission, and God did remit sins, 
 there appeared, to be a stain on divine justice. The exhibition of Christ 
 as an atonement is what alone removes it. And there is a word in the 
 former verse, as Venema justly observes, which tends to confirm this view, 
 and that word is redemption, a-proXvT^ins, which is a deliverance obtained 
 by a ransom, or by a price, such as justice requires. 
 
 Both Doddridge and Scott regard the passage in this light ; and the 
 latter gives the following version of it, — 
 
 " Whom God hath before appointed to be a propitiation, through faith 
 in his blood, for a demonstration of his justice, on account of the 
 passing by of sins, that had been committed in former times, 
 through the forbearance of God ; / say, for a demonstration of his 
 justice, in this present time, in order that he might be just, and the 
 justifier of him that believeth in Jesus." — Nothing can be clearer 
 than this version. 
 The last words are rightly rendered, though not literally ; rov I» vritrnas 
 'Urov — " him of the faith of Jesus," or, " him of faith in Jesus." Him of 
 faith is him who believes, as toIs obx, Ik ■z-tgirop.Zs — "them not of circum- 
 cision," means " them who are not circumcised," ch. iv. 12 ; and r»7s s£ 
 IphUs — " those of contention," signifies, " those who contend," or, are con- 
 tentious, ch. ii. 8. — Ed. 
 
CHAP. III. 26. EPISTLE TO THE ROMANS. 145 
 
 have drawn from a distorted view of this passage. For Paul 
 teaches us only this, — that until the death of Christ there 
 was no way of appeasing God, and that this was not done or 
 accomplished by the legal types : hence the reality was sus- 
 pended until the fulness of time came. We may further say, 
 that those things which involve us daily in guilt must be 
 regarded in the same light ; for there is but one true expi- 
 ation for all. 
 
 Some, in order to avoid what seems inconsistent, have 
 held that former sins are said to have been forgiven, lest 
 there should seem to be a liberty given to sin in future. It 
 is indeed true that no pardon is offered but for sins com- 
 mitted ; not that the benefit of redemption fails or is lost, 
 when we afterwards fall, as Novatus and his sect dreamed, 
 but that it is the character of the dispensation of the gospel, 
 to set before him who will sin the judgment and wrath of 
 God, and before the sinner his mercy. But what I have 
 already stated is the real sense. 
 
 He adds, that this remission was through forbearance ; 
 and this I take simply to mean gentleness, which has stayed 
 the judgment of God, and suffered it not to burst forth to 
 our ruin, until he had at length received us into favour. But 
 there seems to be here also an implied anticipation of what 
 might be said ; that no one might object, and say that this 
 favour had only of late appeared. Paul teaches us, that it 
 was an evidence of forbearance. 
 
 26. For a demonstration, 1 &c. The repetition of this clause 
 
 1 There is a different preposition used here, ^^s, while *U is found in 
 the preceding verse. The meaning seems to be the same ; for both pre- 
 positions are used to designate the design, end, or object of any thing. 
 This variety seems to have been usual with the Apostle ; similar instances 
 are found in ver. 22, as to us and i#), and in ver. 30, as to £* and ?/«. 
 " By both," says Wolfius, " the final cause (causa finalis) is indicated." 
 Beza renders them both by the same preposition, ad, in Latin ; and Stuart 
 regards the two as equivalent. There is, perhaps, more refinement than 
 truth in what Parens says, — that us intimates the proximate end — the 
 forgiveness of sins ; and *§«, the final end — the glory of God in the exhi- 
 bition of his justice as well as of his mercy. There is, at the same time, 
 something in the passage which seems favourable to this view. Two objects 
 are stated at the end of the passage, — that God might appear just, and be 
 also the justifier of such as believe. The last may refer to lis, and the 
 former to *■§« ; and this is consistent with the usual style of the Apostle ; 
 
 K 
 
146 COMMENTARIES ON THE CHAP. III. 26. 
 
 is emphatical ; and Paul designedly made it, as it was very- 
 needful ; for nothing is more difficult than to persuade man 
 that he ought to disclaim all things as his own, and to 
 ascribe them all to God. At the same time mention was 
 intentionally made twice of this demonstration, that the Jews 
 might open their eyes to behold it. — At this time, &c. What 
 had been ever at all times, he applies to the time when Christ 
 was revealed, and not without reason ; for what was formerly 
 known in an obscure manner under shadows, God openly 
 manifested in his Son. So the coming of Christ was the 
 time of his good pleasure, and the day of salvation. God 
 had indeed in all ages given some evidence of his righteous- 
 ness ;ebut it appeared far brighter when the sun of right- 
 eousness shone. Noticed, then, ought to be the comparison 
 between the Old and the New Testament ; for then only was 
 revealed the righteousness of God when Christ appeared. 
 
 That he might be just, &c. This is a definition of that 
 righteousness which he has declared was revealed when 
 Christ was given, and which, as he has taught us in the first 
 chapter, is made known in the gospel : and he affirms that 
 it consists of two pails — The first is, that God is just, not 
 indeed as one among many, but as one who contains within 
 himself all fulness of righteousness ; for complete and full 
 praise, such as is due, is not otherwise given to him, but 
 when he alone obtains the name and the honour of being- 
 just, while the whole human race is condemned for injus- 
 tice : and then the other part refers to the communication 
 of righteousness ; for God by no means keeps his riches 
 laid up in himself, but pours them forth upon men. Then 
 the righteousness of God shines in us, whenever he justifies 
 us by faith in Christ ; for in vain were Christ given us for 
 righteousness, unless there was the fruition of him by faith. 
 It hence follows, that all were unjust and lost in themselves, 
 until a remedy from heaven was offered to them. 1 
 
 for, in imitation of the Prophets, where two things are mentioned in a 
 former clause, the order is reversed in the second. — Ed. 
 
 A parallel passage to this, including the two verses, 25 and 26, is 
 found in Heh. ix. 15 ; where a reference, as here, is made to the effect of 
 Christ's death as to the saints under the Old Testament. The same truth 
 is implied in other parts of Scripture, hut not so expressly declared. 
 
CHAP. III. 27. EPISTLE TO THE KOMANS. 147 
 
 27. Where is boasting then ? It 27. Ubi ergo gloriatio? 1 exclusa 
 is excluded. By what law? of works? est. Per quam legem? operum ? 
 Nay : but by the law of faith. Nequaquam ; sed per legem fidei. 
 
 28. Therefore we conclude, that a 28. Constituimus ergo, fide Justi- 
 nian is justified by faith without the ficari hominem sine operibus Legis. 
 deeds of the law. 
 
 27. Where then is glorying ? The Apostle, after having, 
 with reasons abundantly strong, cast down men from their 
 confidence in works, now triumphs over their folly : and this 
 exulting conclusion was necessary; for on this subject, to 
 teach us would not have been enough ; it was necessary that 
 the Holy Spirit should loudly thunder, in order to lay pro- 
 strate our loftiness. But he says that glorying is beyond all 
 doubt excluded, for we cannot adduce anything of our own, 
 which is worthy of being approved or commended by God. 
 If the material of glorying be merit, whether you name that 
 of congruity or of condignity, by which man would conciliate 
 God, you see that both are here annihilated ; for he treats 
 not of the lessening or the modifying of merit, but Paul 
 leaves not a particle behind. Besides, since by faith glory- 
 ing in works is so taken away, that faith cannot be truly 
 preached, without wholly depriving man of all praise by 
 ascribing all to God's mercy — it follows, that we are assisted 
 by no works in obtaining righteousness. 
 
 Of works? In what sense does the Apostle deny here, 
 that our merits are excluded by the law, since he has before 
 proved that we are condemned by the law ? for if the law 
 delivers us over to death, what glorying can we obtain from 
 it ? Does it not on the contrary deprive us of all glorying 
 and cover us with shame ? He then indeed showed, that 
 our sin is laid open by what the law declares, for the keep- 
 ing of it is what we have all neglected : but he means here, 
 that were righteousness to be had by the law of works, our 
 
 Stuart makes here an important remark — that if the death of Christ be 
 regarded only as that of a martyr or as an example of constancy, how then 
 could its efficacy be referred to " sins that are past ?" In no other way 
 than as a vicarious death could it possibly have any effect on past sins, not 
 punished through God's forbearance. — Ed. 
 
 1 Gloriatio — xaix,wis — glorying — boasting or rejoicing. " The result of 
 the gospel plan of salvation is to prevent all self-approbation, self-gratula- 
 tion and exaltation on the part of the sinner." — Hodge. 
 
1 48 COMMENTARIES ON THE CHAP. III. 28. 
 
 glorying would not be excluded ; but as it is by faith alone, 
 there is nothing that we can claim for ourselves ; for faith 
 receives all from God, and brings nothing except an humble 
 confession of want. 
 
 This contrast between faith and works ought to be care- 
 fully noticed : works are here mentioned without any limi- 
 tation, even works universally. Then he neither speaks of 
 ceremonies only, nor specifically of any external work, but 
 includes all the merits of works which can possibly be im- 
 agined. 
 
 The name of law is here, with no strict correctness, given 
 to faith : but this by no means obscures the meaning of the 
 Apostle ; for what he understands is, that when we come to 
 the rule of faith, the whole glorying in works is laid pro- 
 strate ; as though he said — " The righteousness of works is 
 indeed commended by the law, but that of faith has its 
 own law, which leaves to works, whatever they may be, no 
 righteousness/' 1 
 
 28. We then conclude, &c. He now draws the main propo- 
 sition, as one that is incontrovertible, and adds an explana- 
 tion. Justification by faith is indeed made very clear, while 
 works are expressly excluded. Hence, in nothing do our 
 adversaries labour more in the present day than in attempts 
 to blend faith with the merits of works. They indeed allow 
 that man is justified by faith ; but not by faith alone ; yea, 
 they place the efficacy of justification in love, though in 
 words they ascribe it to faith. But Paul affirms in this pas- 
 sage that justification is so gratuitous, that he makes it 
 quite evident, that it can by no means be associated with 
 the merit of works. Why he names the works of the law, I 
 
 1 Qrotius explains " law" here by " vivendi regula — rule of living ;" 
 Beza, by " doctrina — doctrine or teaching," according to the import of the 
 word min in Hebrew ; and Pareus takes " the law of works," metonymi- 
 cally, for works themselves, and " the law of faith," for faith itself; and 
 he quotes these words of Theophjlact, " The Apostle calls faith a law, 
 because the word, law, was in high veneration among the Jews." He uses 
 the term, law, in a similar manner in chap. viii. 2, " The law of the spirit 
 of life," &c. " He calls here the gospel ' the law of faith,' because faith is 
 the condition of the gospel covenant, as perfect obedience was the condition 
 of the covenant of nature and of that of Moses, (conditio foederis naturalis 
 et foederis Mosaici.)" — Turrettin. 
 
CHAP. III. 2.9. EPISTLE TO THE ROMANS. 1 49 
 
 have already explained ; and I have also proved that it is 
 quite absurd to confine them to ceremonies. Frigid also is 
 the gloss, that works are to be taken for those which are 
 outward, and done without the Spirit of Christ. On the 
 contrary, the word law that is added, means the same as 
 though he called them meritorious ; for what is referred to 
 is the reward promised in the law. 1 
 
 What James says, that man is not justified by faith alone, 
 but also by works, does not at all militate against the pre- 
 ceding view. The reconciling of the two views depends 
 chiefly on the drift of the argument pursued by James. For 
 the question with him is not, how men attain righteousness 
 before God, but how they prove to others that they are jus- 
 tified ; for his object was to confute hypocrites, who vainly 
 boasted that they had faith. Gross then is the sophistry, 
 not to admit that the word, to justify, is taken in a different 
 sense by James, from that in which it is used by Paul ; for 
 they handle different subjects. The word, faith, is also no 
 doubt capable of various meanings. These two things must 
 be taken to the account, before a correct judgment can be 
 formed on the point. We may learn from the context, that 
 James meant no more than that man is not made or proved 
 to be just by a feigned or dead faith, and that he must prove 
 his righteousness by his works. See on this subject my In- 
 stitutes. 
 
 29. Is he the God of the Jews only? 29. Num Iudseorum Deus tan- 
 k's he not also of the Gentiles? Yes, turn? an non et Gentium? certe et 
 of the Gentiles also: Gentium. 
 
 30. Seeing it is one God 2 which shall 30. Quandoquidem unus Deus, qui 
 
 justify the circumcision by faith, and justificabit circumcisionem ex fide, et 
 
 uncircumcision through faith. prseputium per fidem. 
 
 29. Is he the God of the Jews only ? The second proposi- 
 tion is, that this righteousness belongs no more to the Jews 
 than to the Gentiles : and it was a great matter that this 
 
 1 The phrase, x a {'s «gy«v t'opov, may be rendered, " without the works of 
 law," that is, either natural or revealed ; for Gentiles as well as Jews are 
 here contemplated. — Ed. 
 
 2 Big o 9-to; — unus Deus. eFj here means the same, see 1 Cor. hi. 8 ; or 
 if it be rendered one, it refers to God as being one in his purpose, and as to 
 the way of salvation. See Zech. xiv. 9. — Ed. 
 
150 COMMENTARIES ON THE CHAP. III. 30. 
 
 point should be urged, in order that a free passage might 
 be made for the kingdom of Christ through the whole world. 
 He does not then ask simply or expressly, whether God was 
 the Creator of the Gentiles, which was admitted without any 
 dispute ; but whether he designed to manifest himself as a 
 Saviour also to them. As he had put all mankind on a 
 level, and brought them to the same condition, if there be 
 any difference between them, it is from God, not from them- 
 selves, who have all things alike : but if it be true that God 
 designs to make all the nations of the earth partakers of his 
 mercy, then salvation, and righteousness, which is necessary 
 for salvation, must be extended to all. Hence under the 
 name, God, is conveyed an intimation of a mutual relation- 
 ship, which is often mentioned in Scripture, — " I shall be to 
 you a God, and you shall be to me a people." (Jer. xxx. 22.) 
 For the circumstance, that God, for a time, chose for him- 
 self a peculiar people, did not make void the origin of man- 
 kind, who were all formed after the image of God, and were 
 to be brought up in the world in the hope of a blessed eter- 
 nity. 
 
 30. Who shall justify? &c. In saying that some are justi- 
 fied by faith, and some through faith, he seems to have in- 
 dulged himself in varying his language, while he expresses 
 the same thing, and for this end, — that he might, by the 
 way, touch on the folly of the Jews, who imagined a differ- 
 ence between themselves and the Gentiles, though on the 
 subject of justification there was no difference whatever ; 
 for since men became partakers of this grace by faith only, 
 and since faith in all is the same, it is absurd to make a dis- 
 tinction in what is so much alike. I am hence led to think 
 that there is something ironical in the words, as though he 
 said, — " If any wishes to have a difference made between the 
 Gentile and the Jew, let him take this, — that the one ob- 
 tains righteousness by faith, and the other through faith." 
 But it may be, that some will prefer this distinction, — that 
 
 1 The future is used for the present — " who justifies," after the manner 
 of the Hebrew language, though some consider that the day of judgment is 
 referred to ; hut he seems to speak of a present act, or as Oro'tius says, of 
 a continued act, which the Hebrews expressed by the future tense. — Ed. 
 
CHAP. III. 31. EPISTLE TO THE ROMANS. 151 
 
 the Jews were justified by faith, because they were born the 
 heirs of grace, as the right of adoption was transmitted to 
 them from the Fathers, — and that the Gentiles were justi- 
 fied through faith, because the covenant to them was adven- 
 titious. 
 
 31. Do we then make void the law 31. Legem igitur irritam facimus 
 through faith ? God forbid : yea, we per fidem ? Ne ita sit : sed Legem 
 establish the law. stabilimus. 
 
 31. Bo we then make, &c. When the law is opposed to 
 faith, the flesh immediately suspects that there is some con- 
 trariety, as though the one were adverse to the other : and 
 this false notion prevails, especially among those who are 
 imbued with wrong ideas as to the law, and leaving the 
 promises, seek nothing else through it but the righteousness 
 of works. And on this account, not only Paul, but our 
 Lord himself, was evil spoken of by the Jews, as though in 
 all his preaching he aimed at the abrogation of the law. 
 Hence it was that he made this protest, — " I came not to 
 undo, but to fulfil the law." (Matt. v. 17.) 
 
 And this suspicion regards the moral as well as the cere- 
 monial law ; for as the gospel has put an end to the Mosaic 
 ceremonies, it is supposed to have a tendency to destroy the 
 whole dispensation of Moses. And further, as it sweeps 
 away all the righteousness of works, it is believed to be op- 
 posed to all those testimonies of the law, by which the Lord 
 has declared, that he has thereby prescribed the way of 
 righteousness and salvation. I therefore take this defence 
 of Paul, not only as to ceremonies, nor as to the command- 
 ments which are called moral, but with regard to the whole 
 law universally. 1 
 
 1 The law here, no doubt means, the law of which mention is made in the 
 preceding verses — the law by the works of which we cannot be justified — 
 the law that is in this respect opposed to faith. To refer us for its mean- 
 ing to verses 20 and 21, as is done by Stuart, "is wholly unwarrantable," 
 and to say that it means the Old Testament ; for this is to separate it from 
 its immediate connection without any satisfactory reason. Besides, such 
 an interpretation obliterates an important doctrine, that faith does not 
 render void, or nullify the authority, the use and sanctions of the moral 
 law, but on the contrary, sustains and confirms them. Though it does 
 what the law does not, and cannot do, inasmuch as it saves the sinner whom 
 
152 COMMENTARIES ON THE CHAP. III. 31. 
 
 For the moral law is in reality confirmed and established 
 through faith in Christ, inasmuch as it was given for this 
 end — to lead man to Christ by showing him his iniquity ; 
 and without this it cannot be fulfilled, and in vain will it 
 require what ought to be done ; nor can it do anything but 
 irritate lust more and more, and thus finally increase man's 
 condemnation ; but where there is a coming to Christ, there 
 is first found in him the perfect righteousness of the law, 
 which becomes ours by imputation, and then there is sanc- 
 tification, by which our hearts are prepared to keep the law; 
 it is indeed imperfectly done, but there is an aiming at the 
 work. Similar is the case with ceremonies, which indeed 
 cease and vanish away when Christ comes, but they are in 
 reality confirmed by him ; for when they are viewed in them- 
 selves they are vain and shadowy images, and then only do 
 they attain anything real and solid, when their end is re- 
 garded. In this then consists their chief confirmation, when 
 they have obtained their accomplishment in Christ. Let us 
 then also bear in mind, so to dispense the gospel that by our 
 mode of teaching the law may be confirmed ; but let it be 
 sustained by no other strength than that of faith in Christ. 
 
 CHAPTER IV. 
 
 1. What shall we then say that 1. Quid ergo dicemus, invenisse 
 Abraham, our father as pertaining Abraham patrem nostrum secundum 
 to the flesh, hath found ? carnem ? 
 
 2. For if Abraham were justified 2. Si enim Abraham ex operibus 
 I'.y works, he hath whereof to glory, justificatus est, habet quo glorietur, 
 but not before God. sed non apud Deum. 
 
 3. For what saith the scripture ? 3. Quid enim Scriptura dicit ? 
 Abraham believed God, and it was Credidit Abraham Deo, et iinputa- 
 counted unto him for righteousness. 1 turn est illi in justitiam. 
 
 the law condemns ; it yet effects this without relaxing or dishonouring the 
 law, but in a way that renders it, if possible, more binding, and more 
 honourable, and more illustrious. It only renders the passage more intri- 
 cate to include the ceremonial law, (for that has more of faith than of law 
 in it,) to which no reference is made in the context : but there seems to be 
 no objection to include the law of conscience, as well as the written law ; 
 for faith confirms both, and the word " law," is here without the article, 
 though this indeed of itself is not decisive. The moral law, then, as well 
 as the law of conscience, is what is here intended : for the authority of both 
 is confirmed and strengthened by faith. — Ed. 
 
 1 This chapter, as Turrettin observes, divides itself into three parts. 
 
CHAP. IV. 1. EPISTLE TO THE ROMANS. 153 
 
 1 . What then, &c. This is a confirmation by example ; 
 and it is a very strong one, since all things are alike with 
 regard to the subject and the person ; for he was the father 
 of the faithful, to whom we ought all to be conformed ; and 
 there is also but one way and not many ways by which 
 righteousness may be obtained by all. In many other things 
 one example would not be sufficient to make a common rule ; 
 but as in the person of Abraham there was exhibited a 
 mirror and pattern of righteousness, which belongs in com- 
 mon to the whole Church, rightly does Paul apply what has 
 been written of him alone to the whole body of the Church, 
 and at the same time he gives a check to the Jews, who had 
 nothing more plausible to glory in than that they were the 
 children of Abraham ; and they could not have dared to 
 claim to themselves more holiness than what they ascribed 
 to the holy patriarch. Since it is then evident that he was 
 justified freely, his posterity, who claimed a righteousness of 
 their own by the law, ought to have been made silent even 
 through shame. 
 
 According to the flesh, &c. Between this clause and the 
 word father there is put in Paul's text the verb evpw/cevai, 
 in this order — " What shall we say that Abraham our father 
 has found according to the flesh V On this account, some 
 interpreters think that the question is — " What has Abraham 
 obtained according to the flesh?" If this exposition be ap- 
 proved, the words according to the flesh mean naturally or 
 from himself. It is, however, probable that they are to be 
 connected with the word father} Besides, as we are wont 
 to be more touched by domestic examples, the dignity of 
 their race, in which the Jews took too much pride, is here 
 
 The first from 1 to 12 inclusive; the second from 18 to 17 inclusive, in 
 which it is proved that the promises made to Abraham did not depend on 
 the law ; and the third from 18 to the end, in which the faith of Abraham 
 is commended, and the Christian faith briefly referred to. 
 
 But Parens makes a different division : 1, Four proofs of justification 
 by faith, from 1 to 16 ; 2, The dispensation of Abraham, from 17 to 22 ; 
 3, The application of the subject, from 23 to 25. — Ed. 
 
 1 So did all the fathers according to Parens, and so does the Vulgate. 
 But later commentators have taken the words as they stand, and with good 
 reason, for otherwise the correspondence between this and the following 
 verse would not be apparent. Beza, Hammond, and Macknight take the 
 
154 "commentaries on the chap. iv. 2. 
 
 again expressly mentioned. But some regard this as spoken 
 in contempt, as they are elsewhere called the carnal children 
 of Abraham, being not so spiritually or in a legitimate sense. 
 But I think that it was expressed as a thing peculiar to the 
 Jews ; for it was a greater honour to be the children of 
 Abraham by nature and descent, than by mere adoption, 
 provided there was also faith. He then concedes to the Jews 
 a closer bond of union, but only for this end — that he might 
 more deeply impress them that they ought not to depart 
 from the example of their father. 
 
 2. For if Abraham, &c. This is an incomplete argument, 1 
 which may be made in this form — " If Abraham was justified 
 by works, he might justly glory : but he had nothing for 
 which he could glory before God ; then he was not justified 
 by works." Thus the clause but not before God, is the minor 
 proposition ; and to this must be added the conclusion which 
 I have stated, though it is not expressed by Paul. He calls 
 that glorying when we pretend to have anything of our own 
 to which a reward is supposed to be due at God's tribunal. 
 
 words in their proper order ; and this is what is done by the Syriac and 
 Arabic versions. 
 
 Kara /ragxa is rendered by Grotius and Macknight, " by (per) the flesh." 
 Some understand by the word " flesh," circumcision, as Vatablus ; others, 
 natural powers, as Grotius, But Beza and Hammond think that it is the 
 same as what is meant "by works" in the next verse; and "flesh" evi- 
 dently has this meaning : it signifies often the performance of what the 
 law requires, the observance not only of ceremonial but also of moral duties. 
 See Gal. iii. 3 ; vi. 12 ; and especially Phil. hi. 3, 4 ; where Paid gives up 
 " all confidence in the flesh" and enumerates, among other things, his strict 
 conformity to the law. — Ed. 
 
 1 Epicheirema ; in Greek ect-^e/^/-*», an attempted but an unfinished 
 process of reasoning. It is not necessary to introduce this sort of syllogism, 
 it being not the character of Scripture nor of any other writing to discuss 
 matters in this form. 
 
 The word for " glorying " here, ««^n/t», is different from that in ch. 
 iii. 27, **6%nmt f and means reason, ground, or cause for glorying, and is 
 rendered by Grotius " unde laudem sperct — whereby he may hope for 
 praise ;" and by Beza and Piscator " uncle glorietur — whereby he may 
 glory." To complete the following clause, most repeat the words Ifjgw 
 xuvxripa. — " But he has no ground for glorying before God." Vatablus 
 gives another meaning, " But not with regard to God," that is, with regard 
 to what he has said in his word ; and this view is confirmed by what im- 
 mediately follows, "For what saith the Scripture ? " In this case there is 
 nothing understood. That ^eh fo'ov is used in a similar manner, is evident 
 from other passages : ra v^is foiv — "things which pertain to God," i.e., to 
 God's work or service. See Ileb. ii. 17 ; v. 1. — Ed. 
 
CHAP. IV. 3. EPISTLE TO THE ROMANS. 155 
 
 Since he takes this away from Abraham, who of us can claim 
 for himself the least particle of merit ? 
 
 3. For what saiih the Scripture ? This is a proof of the mi- 
 nor proposition, or of what he assumed, when he denied that 
 Abraham had any ground for glorying : for if Abraham was 
 justified, because he embraced, by faith, the bountiful mercy 
 of God, it follows, that he had nothing to glory in ; for he 
 brought nothing of his own, except a confession of his misery, 
 which is a solicitation for mercy. He, indeed, takes it as 
 granted, that the righteousness of faith is the refuge, and, 
 as it were, the asylum of the sinner, who is destitute of 
 works. For if there be any righteousness by the law or by 
 works, it must be in men themselves ; but by faith they derive 
 from another what is wanting in themselves ; and hence the 
 righteousness of faith is rightly called imputative. 
 
 The passage, which is quoted, is taken from Gen. xv. 6 ; 
 in which the word believe is not to be confined to any par- 
 ticular expression, but it refers to the whole covenant of sal- 
 vation, and the grace of adoption, which Abraham appre- 
 hended by faith. There is, indeed, mentioned there the 
 promise of a future seed ; but it was grounded on gratuitous 
 adoption r 1 and it ought to be observed, that salvation with- 
 out the grace of God is not promised, nor God's grace with- 
 out salvation ; and again, that we are not called to the grace 
 of God nor to the hope of salvation, without having right- 
 eousness offered to us. 
 
 Taking this view, we cannot but see that those understand 
 not the principles of theology, who think that this testi- 
 mony recorded by Moses, is drawn aside from its obvious 
 meaning by Paul : for as there is a particular promise there 
 stated, they understand that he acted rightly and faithfully 
 in believing it, and was so far approved by God. But they 
 are in this mistaken ; first, because they have not considered 
 that believing extends to. the whole context, and ought not 
 
 1 The adoption is evidently included in the words, found in the first verse 
 of this chapter, " I am thy shield and thy exceeding great reward." What 
 follows is connected with this, and the promise of a numerous seed arose 
 from what Abraham said respecting an heir. His believing them had an 
 especial regard to the first promise, as the second, respecting his " seed," 
 was only, as it were, an enlargement of the first, or an addition to it. — Ed. 
 
156 COMMENTARIES ON THE CHAP. IV. 3. 
 
 to be confined to one clause. But the principal mistake is, 
 that they begin not with the testimony of God's favour. 
 But God gave this, to make Abraham more assured of his 
 adoption and paternal favour ; and included in this was 
 eternal salvation by Christ. Hence Abraham, by believing, 
 embraced nothing but the favour offered to him, being per- 
 suaded that it would not be void. Since this was imputed 
 to him for righteousness, it follows, that he was not other- 
 wise just, than as one trusting in God's goodness, and ven- 
 turing to hope for all things from him. Moses does not, in- 
 deed, tell us what men thought of him, but how he Avas ac- 
 counted before the tribunal of God. Abraham then laid hold 
 on the benignity of God offered to him in the promise, 
 through which he understood that righteousness was commu- 
 nicated to him. It is necessary, in order to form an opinion 
 of righteousness, to understand this relation between the 
 promise and faith ; for there is in this respect the same con- 
 nection between God and us, as there is, according to the 
 lawyers, between the giver and the person to whom any thing 
 is given, (datorem et donatarium — the donor and the donee:) 
 for we can no otherwise attain righteousness, than as it is 
 brought to us, as it were, by the promise of the gospel ; and 
 we realize its possession by faith. 1 
 
 How to reconcile what James says, which seems sorae- 
 
 1 The foregoing observations contain a lucid and a satisfactory view of 
 the character of Abraham's faith, perfectly consistent with what is said of 
 it by Paul in this chapter, and in the epistle to the Galatians. Some think 
 that the principle, of faith was the only thing which the Apostle had in 
 view in referring to Abraham's faith, and that he had no special regard to 
 the object of justifying faith, that is, Christ. But that Christ was, in a 
 measure, revealed to him, is evident from the account given in Genesis, 
 and from what Christ himself has said, — that Abraham saw his day and 
 rejoiced, John viii. 56. At the same time it was the promise of gratuitous 
 mercy, as Calvin intimates, that formed the most distinctive object of 
 Abraham's faith,, the promise of a free acceptance, without any regard to 
 works. There are two things which the Apostle clearly intended to show, 
 — that imputation of righteousness is an act of gratuitous favour, — and 
 that it is alone by faith. 
 
 There is some difference in the wording, though not in the meaning, of 
 the sentence from Gen. xv. 6. Paul gives it literally according to the 
 Septuagint. The word " Abraham," is put in ; instead of " Jehovah," it 
 is " God ;" the verb " count," is made passive, and a preposition is placed 
 before " righteousness." The Hebrew is this, — " And he believed on Je- 
 hovah, and he counted it to him righteousness." The " it," no doubt, refers 
 
CHAP. IV. 4. EPISTLE TO THE ROMANS. 157 
 
 what contrary to this view, I have already explained, and 
 intend to explain more fully, when I come, if the Lord will 
 permit, to expound that Epistle. 
 
 Only let us remember this, — that those to whom right- 
 eousness is imputed, are justified ; since these two things 
 are mentioned by Paul as being the same. We hence con- 
 clude, that the question is not, what men are in themselves, 
 but how God regards them ? not that purity of conscience 
 and integrity of life are to be separated from the gratuitous 
 favour of God ; but that when the reason is asked, why God 
 loves us and owns us as just, it is necessary that Christ 
 should come forth as one who clothes us with his own right- 
 eousness. 
 
 4. Now to him that worketh is 4. Ei quidem qui operatur merces 
 the reward not reckoned of grace, non imputatur secundum gratiam, 
 but of debt. sed secundum debitum : 
 
 5. But to him that worketh not, 5. Ei vero qui non operatur, credit 
 but believeth on him that justifieth autem in eum qui justificat impium, 
 the ungodly, his faith is counted for imputatur fides sua in justitiam. 
 righteousness. 
 
 4. To him indeed who works, &c. It is not he, whom he 
 calls a worker, who is given to good works, to which all the 
 children of God ought to attend, but the person who seeks 
 to merit something by his works : and in a similar way he 
 calls him no worker who depends not on the merit of what 
 he does. He would not, indeed, have the faithful to be idle ; 
 but he only forbids them to be mercenaries, so as to demand 
 any thing from God, as though it were justly their due. 
 
 to what is included in the word " believed." So Paul explains it in ver. 9, 
 where he expressly puts down *■/*«?, faith. 
 
 It has been said that this faith of Abraham was not faith in Christ, ac- 
 cording to what the context shows in Genesis. And it was not so specifi- 
 cally : nor does Paul represent it as such ; for this was not his object. 
 He states it throughout as faith in God ; it was believing the testimony of 
 God ; but that testimony embraced a promise respecting Christ ; so that 
 it included the Saviour within its compass. We must remember that 
 Paul's object is to establish this truth, — that righteousness is attained by 
 faith and not by works ; and that for this end he adduces the examples 
 both of Abraham and David. It was not his design to point out specifi- 
 cally the object of justifying faith. We must keep this in view, in order to 
 understand the reasoning of the Apostle in this chapter : it is the power 
 and efficacy of faith, in opposition to all works, that he particularly dwells 
 upon; and the gracious promise of God was its object. — Ed. 
 
158 COMMENTARIES ON THE CHAP. IV. 5. 
 
 "We have before reminded you, that the question is not 
 here how we are to regulate our life, but how we are to be 
 saved : and he argues from what is contrary, — that God con- 
 fers not righteousness on us because it is due, but bestows it 
 as a gift. And indeed I agree with Bucer, who proves that 
 the argument is not made to depend on one expression, but 
 on the whole passage, and formed in this manner, " If one 
 merits any thing by his work, what is merited is not freely 
 imputed to him, but rendered to him as his due. Faith is 
 counted for righteousness, not that it procures any merit for 
 us, but because it lays hold on the goodness of God : hence 
 righteousness is not due to us, but freely bestowed." For as 
 Christ of his own good-will justifies us through faith, Paul 
 always regards this as an evidence of our emptiness ; for what 
 do we believe, except that Christ is an expiation to recon- 
 cile us to God ? The same truth is found in other words in 
 Gal. iii. 11, where it is said, "That no man is justified by 
 the law, it is evident, for the just shall by faith live : but the 
 law is not by faith ; but he who doeth these things shall live 
 in them." Inasmuch, then, as the law promises reward to 
 works, he hence concludes, that the righteousness of faith, 
 which is free, accords not with that which is operative : this 
 could not be were faith to justify by means of works. — "We 
 ought carefully to observe these comparisons, by which every 
 merit is entirely done away. 
 
 5. But believes on him, &c. This is a very important sen- 
 tence, in which he expresses the substance and nature both 
 of faith and of righteousness. He indeed clearly shews that 
 faith brings us righteousness, not because it is a meritorious 
 act, but because it obtains for us the favour of God. 1 Nor 
 does he declare only that God is the giver of righteousness, 
 
 1 Some have stumbled at this sentence, — " his faith is counted for right- 
 eousness," and have misapplied it, as though faith were in itself the cause 
 of righteousness, and hence a meritorious act, and not the way and means 
 of attaining righteousness. Condensed sentences will not submit to the 
 rules of logic, but must be interpreted according to the context and ex- 
 planations elsewhere found. " His faith " means, no doubt, his faith in 
 the Promise, or in God who promises, or in him who, as is said in this 
 verse, "justifies the ungodly :" hence what is believed, or the object of 
 faith, is what is counted for righteousness. This accords with the decla- 
 rations, — that " man is justified by faith," ch. iii. 28, — and that " the 
 
CHAP. IV. 6. EPISTLE TO THE ROMANS. 159 
 
 but he also arraigns us of unrighteousness, in order that the 
 bounty of God may come to aid our necessity : in short, no 
 one will seek the righteousness of faith except he who feels 
 that he is ungodly ; for this sentence is to be applied to 
 what is said in this passage, — that faith adorns us with the 
 righteousness of another, which it seeks as a gift from God. 
 And here again, God is said to justify us when he freely for- 
 gives sinners, and favours those, with whom he might justly 
 be angry, with his love, that is, when his mercy obliterates 
 our unrighteousness. 
 
 6. Even as David also describeth 6. Quemadmodum etiam David 
 the blessedness of the man, imto finit beatudinem hominis, cui Deus 
 whom God imputeth righteousness imputat justitiam absque operibus, 
 without works, 
 
 7. Saying, Blessed are they whose 7. Beati quorum remisste sunt 
 iniquities are forgiven, and whose iniquitates, et quorum tecta sunt 
 sins are covered. peccata : 
 
 8. Blessed is the man to whom the 8. Beatus vir, cui non imputavit 
 Lord will not impute sin. Dominus peccatum. 
 
 6. As David also defines, &c. We hence see the sheer 
 sophistry of those who limit the works of the law to cere- 
 monies ; for he now simply calls those works, without any- 
 thing added, which he had before called the works of the 
 law. Since no one can deny that a simple and unrestricted 
 mode of speaking, such as we find here, ought to be under- 
 stood of every work without any difference, the same view 
 must be held throughout the whole argument. There is 
 indeed nothing less reasonable than to remove from cere- 
 monies only the power of justifying, since Paul excludes all 
 works indefinitely. To the same purpose is the negative 
 clause, — that God justifies men by not imputing sin : and 
 by these words we are taught that righteousness, according 
 
 righteousness of God" is "by faith," ch. iii. 22. If by faith, then faith 
 itself is not that righteousness. 
 
 " Beware/'' says Chalmers, " of having any such view of faith as will lead 
 you to annex to it the kind of merit, or of claim, or of glorying under the 
 gospel, which are annexed to works under the law. This, in fact, were 
 just animating with a legal spirit the whole phraseology and doctrine of 
 the gospel. It is God who justifies. He drew up the title-deed, and he 
 bestowed the title-deed. It is ours simply to lay hold of it... Any other 
 view of faith than that which excludes boasting must be altogether un- 
 scriptural. " — Ed. 
 
1 60 COMMENTARIES ON THE CHAP. IV. 6. 
 
 to Paul, is nothing - else than the remission of sins ; and fur- 
 ther, that this remission is gratuitous, because it is imputed 
 without works, which the very name of remission indicates ; 
 for the creditor who is paid does not remit, but he who spon- 
 taneously cancels the debt through mere kindness. Away, 
 then, with those who teach us to redeem pardon for our sins 
 by satisfactions ; for Paul borrows an argument from this 
 pardon to prove the gratuitous gift of righteousness. 1 How 
 then is it possible for them to agree with Paul ? They say, 
 " We must satisfy by works the justice of God, that we may 
 obtain the pardon of our sins :" but he, on the contrary, 
 reasons thus, — " The righteousness of faith is gratuitous, and 
 without works, because it depends on the remission of sins." 
 Vicious, no doubt, would be this reasoning, if any works 
 interposed in the remission of sins. 
 
 Dissipated also, in like manner, by the words of the Pro- 
 phet, are the puerile fancies of the schoolmen respecting half 
 remission. Their childish fiction is, — that though the fault 
 is remitted, the punishment is still retained by God. But 
 the Prophet not only declares that our sins are covered, 
 that is, removed from the presence of God ; but also adds, 
 that they are not imputed. How can it be consistent, that 
 God should punish those sins which he does not impute ? 
 Safe then does this most glorious declaration remain to us — 
 " That he is justified by faith, who is cleared before God by 
 a gratuitous remission of his sins/' We may also hence 
 learn, the unceasing perpetuity of gratuitous righteousness 
 
 1 Speaking of this righteousness, Parens says, " It is not ours, otherwise 
 God would not gratuitously impute it, but bestow it as a matter of right ; 
 nor is it a habit or quality, for it is without works, and imputed to the 
 ungodly, who have habitually nothing but iniquities ; but it is a gratuitous 
 remission, a covering, a non-imputation of sins." 
 
 It is a striking proof of what the Apostle had in view here, that he stops 
 short and does not quote the whole verse from Ps. xxxii. 2. He leaves 
 out, " and in whose spirit there is no guile :" and why ? Evidently because 
 his subject is justification, and not sanctification. He has thus most clearly 
 marked the difference between the two. 
 
 Sins may be said to be " forgiven " or remitted, because they are debts, 
 and " covered," because they are filthy and abominable in the sight of 
 God : and they are said to be " not imputed," or not put to one's account, 
 in order to convey an assurance, that they are wholly removed, and shall be 
 no more remembered. — Ed. 
 
CHAP. IV. 8. EPISTLE TO THE ROMANS. 161 
 
 through life : for when David, being wearied with the con- 
 tinual anguish of his own conscience, gave utterance to this 
 declaration, he no doubt spoke according to his own experi- 
 ence ; and he had now served God for many years. He 
 then had found by experience, after having made great 
 advances, that all are miserable when summoned before 
 God's tribunal ; and he made this avowal, that there is no 
 other way of obtaining blessedness, except the Lord receives 
 us into favour by not imputing our sins. Thus fully refuted 
 also is the romance of those who dream, that the righteous- 
 ness of faith is but initial, and that the faithful afterwards 
 retain by works the possession of that righteousness which 
 they had first attained by no merits. 
 
 It invalidates in no degree what Paul says, that works are 
 sometimes imputed for righteousness, and that other kinds 
 of blessedness are mentioned. It is said in Ps. cvi. SO, that 
 it was imputed to Phinehas, the Lord's priest, for righteous- 
 ness, because he took away reproach from Israel by inflict- 
 ing punishment on an adulterer and a harlot. It is true, 
 we learn from this passage, that he did a righteous deed ; 
 but we know that a person is not justified by one act. What 
 is indeed required is perfect obedience, and complete in all 
 its parts, according to the import of the promise, — " He 
 who shall do these things shall live in them." (Deut. iv. 1.) 
 How then was this judgment which he inflicted imputed to 
 him for righteousness ? He must no doubt have been pre- 
 viously justified by the grace of God : for they who are 
 already clothed in the righteousness of Christ, have God not 
 only propitious to them, but also to their works, the spots 
 and blemishes of which are covered by the purity of Christ, 
 lest they should come to judgment. As works, infected with 
 no defilements, are alone counted just, it is quite evident 
 that no human work whatever can please God, except through 
 a favour of this kind. But if the righteousness of faith is 
 the only reason why our works are counted just, you see 
 how absurd is the argument, — " That as righteousness is 
 ascribed to works, righteousness is not by faith only." But 
 I set against them this invincible argument, that all works 
 
162 COMMENTARIES ON THE CHAP. IV. 8. 
 
 are to be condemned as those of unrighteousness, except a 
 man be justified solely by faith. 
 
 The like is said of blessedness : they are pronounced 
 blessed who fear the Lord, who walk in his ways, (Ps. cxxviii. 
 1,) who meditate on his law day and night, (Ps. i. 2 :) but 
 as no one doeth these things so perfectly as he ought, so as 
 fully to come up to God's command, all blessedness of this 
 kind is nothing worth, until we be made blessed by being 
 purified and cleansed through the remission of sins, and 
 thus cleansed, that we may become capable of enjoying that 
 blessedness which the Lord promises to his servants for atten- 
 tion to the law and to good works. Hence the righteous- 
 ness of works is the effect of the righteousness of God, and 
 the blessedness arising from works is the effect of the bless- 
 edness which proceeds from the remission of sins. Since 
 the cause ought not and cannot be destroyed by its own 
 effect, absurdly do they act, who strive to subvert the right- 
 eousness of faith by works. 
 
 But some one may say, " "Why may we not maintain, on 
 the ground of these testimonies, that man is justified and 
 made blessed by works ? for the words of Scripture declare 
 that man is justified and made blessed by works as well as 
 by faith." Here indeed we must consider the order of 
 causes as well as the dispensation of God's grace : for inas- 
 much as whatever is declared, either of the righteousness of 
 works or of the blessedness arising from them, does not exist, 
 until this only true righteousness of faith has preceded, and 
 does alone discharge all its offices, this last must be built up 
 and established, in order that the other may, as a fruit from 
 a tree, grow from it and flourish. 
 
 9. Cometh this blessedness then 9. Beatudo ergo ista in circura- 
 uponthe circumcision only? or upon cisionem niodo, an et in prseputium 
 
 1 This " only" is not in the original, but is supplied by most commenta- 
 tors : yet it is not necessary, nor makes the meaning consistent with what 
 follows in ver. 10. The K«i in the next clause is omitted in many copies; 
 but if retained, it will not alter the sense. We may render this part of 
 the verse thus, 
 
 " Came then this blessedness on the circumcision, or even on the uncir- 
 cumcision ? " 
 
 Then in the tenth verse he answers in the negative, — that it was not 
 
CHAP. IV. 9. EPISTLE TO THE ROMANS. 1 63 
 
 the uncircumcision also ? for we say competit ? Dicimus enim quod im- 
 
 that faith was reckoned to Abraham putata fuit Abrahse fides in justi- 
 
 for righteousness. tiam. 
 
 10. How was it then reckoned ? 10. Quomodo igitur imputata 
 
 when he was in circumcision, or in fuit ? in circumcisione quum esset, 
 
 uncircumcision? Not in circumcision, an in prseputio ? non in circumci- 
 
 but in uncircumcision. sione, sed in prseputio. 
 
 As circumcision and uncircumcision are alone mentioned, 
 some unwisely conclude, that the only question is, that 
 righteousness is not attained by the ceremonies of the law. 
 But we ought to consider what sort of men were those with 
 whom Paul was reasoning ; for we know that hypocrites, 
 whilst they generally boast of meritorious works, do yet dis- 
 guise themselves in outward masks. The Jews also had a 
 peculiar way of their own, by which they departed, through 
 a gross abuse of the law, from true and genuine righteous- 
 ness. Paul had said, that no one is blessed but he whom 
 God reconciles to himself by a gratuitous pardon ; it hence 
 follows, that all are accursed, whose works come to judgment. 
 Now then this principle is to be held, that men are justified, 
 not by their own worthiness, but by the mercy of God. But 
 still, this is not enough, except remission of sins precedes 
 all works, and of these the first was circumcision, which 
 initiated the Jewish people into the service of God. He 
 therefore proceeds to demonstrate this also. 
 
 We must ever bear in mind, that circumcision is here 
 mentioned as the initial work, so to speak, of the righteous- 
 ness of the law : for the Jews gloried not in it as the symbol 
 of God's favour, but as a meritorious observance of the law : 
 and on this account it was that they regarded themselves 
 better than others, as though they possessed a higher ex- 
 cellency before God. We now see that the dispute is not 
 about one rite, but that under one thing is included every 
 work of the law ; that is, every work to which reward can 
 be due. Circumcision then was especially mentioned, be- 
 cause it was the basis of the righteousness of the law. 
 
 to Abraham while " in circumcision," but while he was " in uncircumci- 
 sion." The reference is evidently to the first state of things, to the case 
 of Abraham himself. Abraham is supposed to have been justified by faith 
 about fourteen years before he was circumcised. — Ed. 
 
164 COMMENTARIES ON THE CHAP. IV. 11. 
 
 But Paul maintains the contrary, and thus reasons : " If 
 Abraham's righteousness was the remission of sins, (which 
 he safely takes as granted,) and if Abraham attained this 
 before circumcision, it then follows that remission of sins is 
 not given for preceding merits." You see that the argument 
 rests on the order of causes and effects ; for the cause is al- 
 ways before its effect ; and righteousness was possessed by 
 Abraham before he had circumcision. 
 
 11. And he received the sign of 11. Et signum accepit circumci- 
 circumeision, a seal of the righteous- sionis, sigillum justitise fidei quae 
 ness of the faith which he had yet fuerat in prseputio ; ut esset pater 
 being uncircumcised : that he might omnium credentium per praepu- 
 be the father of all them that be- tium, quo ipsis quoque imputetur 
 lieve, though they be not circum- justitia ; 
 
 cised ; that righteousness might be 
 imputed unto them also : 
 
 12. And the father of circumci- 12. Et pater circumcisionis, non 
 sion to them who are not of the cir- iis qui sunt ex circumcisione tantum, 
 cumcision only, but who also walk sed qui insistunt vestigiis fidei, quee 
 in the steps of that faith of our fa- fuit in prseputio patris nostri Abra- 
 ther Abraham, which he had being hse. 
 
 yet uncircumcised. 
 
 11. And he received the sign, &c. In order to anticipate 
 an objection, he shows that circumcision was not unprofitable 
 and superfluous, though it could not justify ; but it had an- 
 other very remarkable use, it had the office of sealing, and 
 as it were of ratifying the righteousness of faith. And yet 
 he intimates at the same time, by stating what its object was, 
 that it was not the cause of righteousness, it indeed tended 
 to confirm the righteousness of faith, and that already ob- 
 tained in uncircumcision. He then derogates or takes away 
 nothing from it. 
 
 We have indeed here a remarkable passage with regard 
 to the general benefits of sacraments. According to the 
 testimony of Paul, they are seals by which the promises of 
 God are in a manner imprinted on our hearts, {Dei promis- 
 siones cordibus nostris quodammodo imprimuntur.) and the 
 certainty of grace confirmed (sancitur gratice certitudo.) 
 And though by themselves they profit nothing, yet God has 
 designed them to be the instruments (instrumenta) of his 
 grace ; and he effects by the secret grace of his Spirit, that 
 
CHAP. IV. 11. EPISTLE TO THE ROMANS. 165 
 
 they should not be without benefit in the elect. And though 
 they are dead and unprofitable symbols to the reprobate, 
 they yet ever retain their import and character (vim suam 
 et naturam ;) for though our unbelief may deprive them of 
 their effect, yet it cannot weaken or extinguish the truth of 
 God. Hence it remains a fixed principle, that sacred sym- 
 bols are testimonies, by which God seals his grace on our 
 hearts. 
 
 As to the symbol of circumcision, this especially is to be 
 said, that a twofold grace was represented by it. God had 
 promised to Abraham a blessed seed, from whom salvation 
 was to be expected by the whole world. On this depended 
 the promise — " I will be to thee a God." (Gen. xvii. 7.) 
 Then a gratuitous reconciliation with God was included in 
 that symbol : and for this reason it was necessary that the 
 faithful should look forward to the promised seed. On the 
 other hand, God requires integrity and holiness of life ; he 
 indicated by the symbol how this could be attained, that 
 is, by cutting off in man whatever is born of the flesh, for 
 his whole nature had become vicious. He therefore reminded 
 Abraham by the external sign, that he was spiritually to cut 
 off the corruption of the flesh ; and to this Moses has also 
 alluded in Deut. x. 16. And to show that it was not the 
 work of man, but of God, he commanded tender infants to 
 be circumcised, who, on account of their age, could not have 
 performed such a command. Moses has indeed expressly 
 mentioned spiritual circumcision as the work of divine power, 
 as you will find in Deut. xxx. 6, where he says, " The Lord 
 will circumcise thine heart:" and the Prophets afterwards 
 declared the same thing much more clearly. 
 
 As there are two points in baptism now, so there were 
 formerly in circumcision ; for it was a symbol of a new life, 
 and also of the remission of sins. But the fact as to Abra- 
 ham himself, that righteousness preceded circumcision, is 
 not always the case in sacraments, as it is evident from the 
 case of Isaac and his posterity: but God intended to give 
 such an instance once at the beginning, that no one might 
 ascribe salvation to external signs. 1 
 1 The word " sign" in this passage, <r>ip.t7<>v, seems not to mean an out- 
 
166 COMMENTARIES ON THE CHAP. IV. 11. 
 
 That he might be the father, &c. Mark how the circumci- 
 sion of Abraham confirms our faith with regard to gratui- 
 tous righteousness ; for it was the sealing of the righteousness 
 of faith, that righteousness might also be imputed to us 
 who believe. And thus Paul, by a remarkable dexterity, 
 makes to recoil on his opponents what they might have ad- 
 duced as an objection : for since the truth and import (yeritas 
 et vis) of circumcision were found in an uncircumcised state, 
 there was no ground for the Jews to elevate themselves so 
 much above the Gentiles. 
 
 But as a doubt might arise, whether it behoves us, after 
 the example of Abraham, to confirm also the same right- 
 eousness by the sign of circumcision, how came the Apostle 
 to make this omission ? Even because he thought that the 
 question was sufficiently settled by the drift of his argu- 
 ment : for as this truth had been admitted, that circumci- 
 sion availed only to seal the grace of God, it follows, that it 
 is now of no benefit to us, who have a sign instituted in its 
 place by our Lord. As then there is no necessity now for 
 circumcision, where baptism is, he was not disposed to con- 
 tend unnecessarily for that respecting which there was no 
 doubt, that is, why the righteousness of faith was not sealed 
 to the Gentiles in the same way as it was to Abraham. To 
 believe in uncircumcision means, that the Gentiles, being satis- 
 fied with their own condition, did not introduce the seal of 
 circumcision : and so the proposition 8ia, by, is put for ev, in. 1 
 
 ward token of something inward, but a mark, circumcision itself, which 
 was imprinted, as it were, as a mark in the flesh. So Macknight renders 
 it, " The mark of circumcision." That circumcision was a sign or a sym- 
 bol of what was spiritual, is evident : but this is not what is taught here. 
 Circumcision is expressly called " a token," or a sign, in Gen. xvii. 11 ; 
 but it is said to have been " a token of the covenant," that is, a proof and 
 an evidence of it. The design of circumcision is expressed by the next 
 word, trtpzayfia. — seal. This sometimes signified the instrument, 1 Kings 
 xxi. 8 ; and sometimes the impression, Rev. v. 1 : and the impression 
 was used for various purposes, — to close up a document, to secure a thing, 
 and also to confirm an agreement. It is taken here in the latter sense ; 
 circumcision was a " seal," a confirmation, an evidence, a proof, or a 
 pledge, " of the righteousness" obtained " by faith." We meet not with 
 any distinct statement of this kind in Genesis : it is what the Apostle had 
 gathered, and rightly gathered, from the account given lis of what took 
 place between God and Abraham. — Ed. 
 
 1 See a similar instance in chap. ii. 27. — Ed. 
 
CHAP. IV. 13. EPISTLE TO THE ROMANS. 167 
 
 12. To them who are not, &c. The verb, are, is in this 
 place to be taken for, " are deemed to be :" for he touches 
 the carnal descendants of Abraham, who, having nothing but 
 outward circumcision, confidently gloried in it. The other 
 thing, which was the chief matter, they neglected ; for the 
 faith of Abraham, by which alone he obtained salvation, 
 they did not imitate. It hence appears, how carefully he 
 distinguished between faith and the sacrament ; not only 
 that no one might be satisfied with the one without the 
 other, as though it were sufficient for justifying ; but also 
 that faith alone might be set forth as accomplishing every- 
 thing : for while he allows the circumcised Jews to be justi- 
 fied, he expressly makes this exception — provided in true 
 faith they followed the example of Abraham ; for why does 
 he mention faith while in uncircumcision, except to show, 
 that it is alone sufficient, without the aid of anything else? 
 Let us then beware, lest any of us, by halving things, blend 
 together the two modes of justification. 
 
 What we have stated disproves also the scholastic dogma 
 respecting the difference between the sacraments of the Old 
 and those of the New Testament ; for they deny the power 
 of justifying to the former, and assign it to the latter. But 
 if Paul reasons correctly, when he argues that circumcision 
 does not justify, because Abraham Avas justified by faith, the 
 same reason holds good for us, while we deny that men are 
 justified by baptism, inasmuch as they are justified by the 
 same faith with that of Abraham. 
 
 13. For the promise, that he should be 13. Non enim per Legem 
 
 the heir of the world, was not to Abraham, promissio Abrahse et semini 
 
 or to his seed, through the law, but ejus data est, ut esset hseres 
 
 through the righteousness of faith. mundi ; sed per justitiam fidei. 
 
 13. For the promise, &c. He now more clearly sets the 
 law and faith in opposition, the one to the other, which he 
 had before in some measure done ; and this ought to be 
 carefully observed : for if faith borrows nothing from the law 
 in order to justify, we hence understand, that it has respect 
 to nothing else but to the mercy of Grod. And further, the 
 romance of those who would have this to have been said of 
 
168 COMMENTARIES ON THE CHAP. IV. 13. 
 
 ceremonies, may be easily disproved ; for if works contri- 
 buted anything towards justification, it ought not to have 
 been said, through the written law, but rather, through the 
 law of nature. But Paul does not oppose spiritual holiness 
 of life to ceremonies, but faith and its righteousness. The 
 meaning then is, that heirship was promised to Abraham, 
 not because he deserved it by keeping the law, but because 
 he had obtained righteousness by faith. And doubtless (as 
 Paul will presently show) consciences can then only enjoy 
 solid peace, when they know that what is not justly due is 
 freely given them. 1 
 
 Hence also it follows, that this benefit, the reason for 
 which applies equally to both, belongs to the Gentiles no 
 less than to the Jews ; for if the salvation of men is based 
 on the goodness of God alone, they check and hinder its 
 course, as much as they can, who exclude from it the Gen- 
 tiles. 
 
 That he should be the heir of the world, 2 &c. Since he now 
 
 1 Critics have differed as to the disjunctive %, or, " or to his seed." 
 Some think it is put for *«!, and : hut Pareus thinks that it has a special 
 meaning, intended to anticipate an objection. The Jews might have said, 
 " If the case with Abraham is as stated, it is not so with his seed who re- 
 ceived the law." Yes, says Paul, there is no difference, " The promise to 
 Abraham, or to his seed, to whom the law was actually given, was not by 
 the law." 
 
 Hammond renders the whole verse more literally than in our version, — 
 " The promise to Abraham or to his seed, that he should be the heir of 
 
 the world, was not by the law, but through the righteousness of faith." — 
 
 Ed. 
 
 2 There is in Genesis no expression conveyed in these words ; but the 
 probability is, that he intended to express in another form what he dis- 
 tinctly quotes in verse I7th, " I have made thee a father of many nations." 
 
 The word " father," in this case, has been commonly understood to 
 mean a leader, a pattern, a model, an exemplar, a forerunner, as Abraham 
 was the first believer justified by faith, of whom there is an express record. 
 But the idea seems to be somewhat different. He was a father as the first 
 possessor of an inheritance which was to descend to all his children. The 
 inheritance was given him by grace through faith ; it was to descend, as it 
 were, to all his lawful posterity, to all his legitimate seed, that is, to all who 
 possessed the like faith with himself. He is therefore called the father of 
 many nations, because many nations would become his legitimate heirs by 
 becoming believers ; and in the same sense must be regarded the expres- 
 sion here, " the heir of the world ;" he was the representative of all the 
 believing world, and made an heir of an inheritance which was to come to 
 the world in general, to the believing Jews and to the believing Gentiles. 
 He was the heir, the first possessor, of what was to descend to the world 
 
CHAP. IV. 13. EPISTLE TO THE ROMANS. 169 
 
 speaks of eternal salvation, the Apostle seems to have some- 
 what unseasonably led his readers to the world ; but he in- 
 cludes generally under this word world, the restoration which 
 was exjjected through Christ. The chief thing was indeed the 
 restoration of life ; it was yet necessary that the fallen state 
 of the whole world should be repaired. The Apostle, in Heb. 
 i. 2, calls Christ the heir of all the good things of God ; for 
 the adoption which we obtain through his favour restores to 
 us the possession of the inheritance which we lost in Adam ; 
 and as under the type of the land of Canaan, not only the 
 hope of a heavenly life was exhibited to Abraham, but also 
 the full and complete blessing of God, the Apostle rightly 
 teaches us, that the dominion of the world was promised to 
 him. Some taste of this the godly have in the present life ; 
 for how much soever they may at times be oppressed with 
 want, yet as they partake with a peaceable conscience of 
 those things which God has created for their use, and as 
 they enjoy through his mercy and good-will his earthly 
 benefits no otherwise than as pledges and earnests of eternal 
 life, their poverty does in no degree prevent them from ac- 
 knowledging heaven, and the earth, and the sea, as their 
 own possessions. 
 
 Though the ungodly swallow up the riches of the world, 
 they can yet call nothing as their own ; but they rather 
 snatch them as it were by stealth ; for they possess them 
 under the curse of God. It is indeed a great comfort to the 
 godly in their poverty, that though they fare slenderly, they 
 yet steal nothing of what belongs to another, but receive 
 their lawful allowance from the hand of their celestial 
 Father, until they enter on the full possession of their in- 
 heritance, when all creatures shall be made subservient to 
 their glory ; for both heaven and earth shall be renewed for 
 this end, — that according to their measure they may con- 
 tribute to render glorious the kingdom of God. 
 
 without any difference. He was the heir of the world in the same sense 
 as he was " the father of all who believe," as he is said to have been in 
 verse eleventh. 
 
 The inheritance was doubtless eternal life or the heavenly kingdom, the 
 country above, of which the land of Canaan was a type and a pledge. See 
 Heb. xi. 12, 13, 16.— Ed. 
 
170 COMMENTARIES ON THE CHAP. IV. 14. 
 
 14. For if they which are of the law 14. Si enim ii qui sunt ex Lege 
 be heirs, faith is made void, and the haeredes sunt, exinanita est fides 
 promise made of none effect : et aholita est promissio : 
 
 15. Because the law worketh wrath: 15. Nam Lex iram efncit ; siqui- 
 for where no law is, there is no trans- dem ubi non est Lex, neque etiam 
 gression. transgressio. 
 
 14. For if they who are of the law, &c. He takes his 
 argument from what is impossible or absurd, that the favour 
 which Abraham obtained from God, was not promised to 
 him through any legal agreement, or through any regard to 
 works ; for if this condition had been interposed — that God 
 would favour those only with adoption who deserved, or who 
 performed the law, no one could have dared to feel confident 
 that it belonged to him : for who is there so conscious of so 
 much perfection that he can feel assured that the inherit- 
 ance is due to him through the righteousness of the law ? 
 Void then would faith be made ; for an impossible condition 
 would not only hold the minds of men in suspense and 
 anxiety, but fill them also with fear and trembling : and 
 thus the fulfilment of the promises would be rendered void ; 
 for they avail nothing but when received by faith. If our 
 adversaries had ears to hear this one reason, the contest 
 between us might easily be settled. 
 
 The Apostle assumes it as a thing indubitable, that the 
 promises would by no means be effectual except they were 
 received with full assurance of mind. But what would be 
 the case if the salvation of men was based on the keeping 
 of the law ? consciences would have no certainty, but would 
 be harassed with perpetual inquietude, and at length sink 
 in despair ; and the promise itself, the fulfilment of which 
 depended on what is impossible, would also vanish away 
 without producing any fruit. Away then with those who 
 teach the common people to seek salvation for themselves by 
 works, seeing that Paul declares expressly, that the promise 
 is abolished if we depend on works. But it is especially 
 necessary that this should be known, — that when there is a 
 reliance on works, faith is reduced to nothing. And hence 
 we also learn what faith is, and what sort of righteousness 
 ought that of works to be, in which men may safely trust. 
 
 The Apostle teaches us, that faith perishes, except the 
 
CHAP. IV. 15. EPISTLE TO THE KOMANS. 171 
 
 soul rests on the goodness of God. Faith then is not a 
 naked knowledge either of God or of his truth ; nor is it a 
 simple persuasion that God is, that his word is the truth ; 
 but a sure knowledge of God's mercy, which is received from 
 the gospel, and brings peace of conscience with regard to 
 God, and rest to the mind. The sum of the matter then is 
 this, — that if salvation depends on the keeping of the law, 
 the soul can entertain no confidence respecting it, yea, that 
 all the promises oifered to us by God will become void : we 
 must thus become wretched and lost, if we are sent back to 
 works to find out the cause or the certainty of salvation. 
 
 15. For the law causeth wrath, &c. This is a confirmation 
 of the last verse, derived from the contrary effect of the law ; 
 for as the law generates nothing but vengeance, it cannot 
 bring grace. It can indeed show to the good and the per- 
 fect the way of life : but as it prescribes to the sinful and 
 corrupt what they ought to do, and supplies them with no 
 power for doing, it exhibits them as guilty before the tribu- 
 nal of God. For such is the viciousness of our nature, that 
 the more we are taught what is right and just, the more 
 openly is our iniquity discovered, and especially our con- 
 tumacy, and thus a heavier judgment is incurred. 
 
 By wrath, understand God's judgment, which meaning it 
 has everywhere. They who explain it of the wrath of the 
 sinner, excited by the law, inasmuch as he hates and exe- 
 crates the Lawgiver, whom he finds to be opposed to his 
 lusts, say what is ingenious, but not suitable to this passage; 
 for Paul meant no other thing, than that condemnation only 
 is what is brought on us all by the law, as it is evident from 
 the common use of the expression, and also from the reason 
 which he immediately adds. 
 
 Where there is no law, &c. This is the proof, by which 
 he confirms what he had said ; for it would have been diffi- 
 cult to see how God's wrath is kindled against us through 
 the law, unless it had been made more apparent. And the 
 reason is, that as the knowledge of God's justice is discovered 
 by the law, the less excuse we have, and hence the more 
 grievously we offend against God ; for they who despise the 
 known will of God, justly deserve to sustain a heavier punish- 
 
172 COMMENTARIES ON THE CHAP. IV. 16. 
 
 ment, than those who offend through ignorance. But the 
 Apostle speaks not of the mere transgression of what is 
 right, from which no man is exempt ; but he calls that a 
 transgression, when man, having been taught what pleases 
 and displeases God, knowingly and wilfully passes over the 
 boundaries fixed by God's word ; or, in other words, trans- 
 gression here is not a mere act of sin, but a wilful determi- 
 nation to violate what is right. 1 The particle, ov, where, 
 which I take as an adverb, some consider to be a relative, 
 of which ; but the former reading is the most suitable, and 
 the most commonly received. Whichever reading you may 
 follow, the meaning will be the same, — that he who is not 
 instructed by the written law, when he sins, is not guilty of 
 so great a transgression, as he is who knowingly breaks and 
 transgresses the law of God. 
 
 16. Therefore it is of faith, that it 16. Propterea ex fide, ut secun- 
 niight be by grace ; to the end the dum gratiam, quo firma sit pro- 
 promise might be sure to all the seed ; missio uni verso semini non ei quod 
 not to that only which is of the law, est ex Lege solum, sed quod est 
 but to that also which is of the faith of ex fide Abrahse, qui est pater om- 
 Abraham ; who is the father of us all, nium nostrum, 
 
 17. (As it is written, I have made 17. (Sicut scriptum est, Quod 
 thee a father of many nations,) before patrem multarum gentium posui 
 him whom he believed, even God, te,) coram Deo, cui credidit, qui vi- 
 who qnickeneth the dead, and calleth vificat mortuos et vocat ea quae non 
 those things which be not as though sunt tanquam sint. 
 
 they were. 
 
 16. It is therefore of faith, &c. This is the winding up of 
 the argument ; and you may summarily include the whole 
 
 1 It is better to take this sentence, " Where there is no law, there is no 
 transgression," according to its obvious meaning ; as it comports better 
 with the former clause. The reasoning seems to be this, — " The promise 
 is by faith, and not by the law ; for the law brings wrath or condemna- 
 tion : but "where there is no law, there is no transgression to occasion 
 wrath." The same idea is essentially conveyed in ver. 16, where it is said, 
 that the promise is sure, because it is through faith and by grace. Had it 
 been by the law, there would have been transgression and wrath, and hence 
 the loss of the promise. 
 
 This verse is connected with the 13th rather than with the 14th. It con- 
 tains another reason, besides what the 14th gives, in confirmation of what is 
 said in the 13th. Hence Macknight renders yag, in this verse, "farther," 
 which renders the connection more evident. " Where no law is, there is 
 no transgression, and therefore no wrath or punishment ; but where law is, 
 there is transgression, wrath, and punishment." — Parens. 
 
CHAP. IV. 16. EPISTLE TO THE EOMANS. 173 
 
 of it in this statement, — " If the heirship of salvation comes 
 to us by works, then faith in it vanishes, the promise of it 
 is abolished ; but it is necessary that both these should be 
 sure and certain ; hence it comes to us by faith, so that its 
 stability, being based on the goodness of God alone, may be 
 secured." See how the Apostle, regarding faith as a thing 
 firm and certain, considers hesitancy and doubt as unbelief, 
 by which faith is abolished, and the promise abrogated. 
 And yet this doubting is what the schoolmen call a moral 
 conjecture, and which, alas! they substitute for faith. 
 
 That it might be by grace, &c. Here, in the first place, 
 the Apostle shows, that nothing is set before faith but mere 
 grace ; and this, as they commonly say, is its object : for 
 were it to look on merits, absurdly would Paul infer, that 
 whatever it obtains for us is gratuitous. I will repeat this 
 again in other words, — " If grace be everything that we ob- 
 tain by faith, then every regard for works is laid in the dust." 
 But what next follows more fully removes all ambiguity, — 
 that the promise then only stands firm, when it recumbs on 
 grace : for by this expression Paul confirms this truth, that 
 as long as men depend on works, they are harassed with 
 doubts ; for they deprive themselves of what the promises 
 contain. Hence, also, we may easily learn, that grace is not 
 to be taken, as some imagine, for the gift of regeneration, 
 but for a gratuitous favour : for as regeneration is never per- 
 fect, it can never suffice to pacify souls, nor of itself can it 
 make the promise certain. 
 
 Not to that only which is of the law, &c. Though these words 
 mean in another place those who, being absurd zealots of 
 the law, bind themselves to its yoke, and boast of their con- 
 fidence in it, yet here they mean simply the Jewish nation, 
 to whom the law of the Lord had been delivered. For Paul 
 teaches us in another passage, that all who remain bound to 
 the dominion of the law, are subject to a curse ; it is then 
 certain that they are excluded from the participation of 
 grace. He does not then call them the servants of the law, 
 who, adhering to the righteousness of works, renounce Christ; 
 but they were those Jews who had been brought up in the 
 law, and yet professed the name of Christ. But that the 
 
1 74 COMMENTARIES ON THE CHAP. IV. 1 6. 
 
 sentence may be made clearer, let it be worded thus, — " Not 
 to those only who are of the law, but to all who imitate the 
 faith of Abraham, though they had not the law before." 
 
 Who is the father of us all, &c. The relative has the 
 meaning of a causative particle ; for he meant to prove, that 
 the Gentiles were become partakers of this grace, inasmuch 
 as by the same oracle, by which the heirship was conferred 
 on Abraham and his seed, were the Gentiles also constituted 
 his seed : for he is said to have been made the father, not of 
 one nation, but of many nations ; by which was presignified 
 the future extension of grace, then confined to Israel alone. 
 For except the promised blessing had been extended to 
 them, they could not have been counted as the offspring of 
 Abraham. The past tense of the verb, according to the 
 common usage of Scripture, denotes the certainty of the 
 Divine counsel ; for though nothing then was less apparent, 
 yet as God had thus decreed, he is rightly said to have been 
 made the father of many nations. Let the testimony of 
 Moses be included in a parenthesis, that this clause, " Who 
 is the father of us all," may be connected with the other, 
 " before God," &c. : for it was necessary to explain also 
 what that relationship was, that the Jews might not glory 
 too much in their carnal descent. Hence he says, " He is 
 our father before God ;" which means the same as though he 
 had said, " He is our spiritual father ;" for he had this 
 privilege, not from his own flesh, but from the promise of 
 God. 1 
 
 1 It appears from Pareus and Hammond, that some of the Fathers, 
 such as Chrysostom and Theophylact, regarded ko.tUo.iti in the sense of 
 ofio'ij;, like, and have rendered the passage, " like God, in whom he be- 
 lieved ;" that is, that as God is not partial, but the Father of all, so Abra- 
 ham was. But this meaning is not consistent with the import of kotUovti, 
 nor with the context. The preposition is found in four other places, Mark 
 xi. 2 ; xii. 41 ; xiii. 3 ; Luke xix. 30, and invariably means before, or, over 
 against. The Septuagint use it in Num. xxv. 4, in the sense ofbefore, xari- 
 vavTi tov nxiov — " before the sun," not " against the sun," as in our version ; 
 for the word in Hebrew is *1J J, coram, in conspectu. The context also re- 
 quires this meaning : Abraham was a father of many nations before God, 
 or, in the view or estimation of God, and not in the view or estimation of 
 men, because God, as it is said at the end of the verse, regards things 
 which are not, as though they were. Hence Abraham was already in 
 God's view, according to his purpose, the father of many nations. 
 
 The collocation of the words is said by Wolfius to be an instance of Atti- 
 
CHAP. IV. 17. EPISTLE TO THE ROMANS. 175 
 
 17. Whom he believed, who quickens the dead, &c. In this 
 circuitous form is expressed the very substance of Abraham's 
 faith, that by his example an opening might be made for the 
 Gentiles. He had indeed to attain, in a wonderful way, the 
 promise which he had heard from the Lord's mouth, since 
 there was then no token of it. A seed was promised to him 
 as though he was in vigour and strength ; but he was as it 
 were dead. It was hence necessary for him to raise up his 
 thoughts to the power of God, by which the dead are 
 quickened. It was therefore not strange that the Gentiles, 
 who were barren and dead, should be introduced into the 
 same society. He then who denies them to be capable of 
 grace, does wrong to Abraham, whose faith was sustained by 
 this thought, — that it matters not whether he was dead or 
 not who is called by the Lord ; to whom it is an easy thing, 
 even by a word, to raise the dead through his own power. 
 
 We have here also a type and a pattern of the call of us 
 all, by which our beginning is set before our eyes, not as to 
 our first birth, but as to the hope of future life, — that when 
 we are called by the Lord we emerge from nothing ; for 
 whatever we may seem to be we have not, no, not a spark 
 of anything good, which can render us fit for the kingdom of 
 God. That we may indeed on the other hand be in a suit- 
 able state to hear the call of God, we must be altogether 
 dead in ourselves. The character of the divine calling is, 
 that they who are dead are raised by the Lord, that they 
 who are nothing begin to be something through his power. 
 The word call ought not to be confined to preaching, but it 
 is to be taken, according to the usage of Scripture, for rais- 
 ing up ; and it is intended to set forth more fully the power 
 of God, who raises up, as it were by a nod only, whom he 
 wills. 1 
 
 cism, the word Ssȣ, being separated from its preposition : and ǣ is put 
 for a by the grammatical law of attraction ; and Stuart brings three simi- 
 lar instances of the relative being regulated by the case of its noun, though 
 preceding it in the sentence, Mark vi. 16 ; Acts xxi. 16 ; and Rom. vi. 17. 
 1 The idea of commanding to existence, or of effecting, is given by many 
 commentators to the word xakovvros ; but this seems not necessary. The 
 simple notion of calling, naming, regarding, or representing, is more con- 
 sistent with the passage, and with the construction of the sentence: and 
 the various modes of rendering it, which critics have proposed, have arisen 
 
176 COMMENTARIES ON THE CHAP. IV. 18. 
 
 18. Who against hope believed in 18. Qui prater (vel supra) spem 
 
 hope, that he might become the father super spe credidit, ut esset 1 pater 
 
 of many nations, according to that multarum gentium, secundum quod 
 
 which was spoken, So shall thy seed be. dictum erat, Sic erit semen tuum. 
 
 18. Who against hope, &c. If we thus read, the sense is, 
 that when there was no probable reason, yea, when all things 
 were against him, he yet continued to believe. And, doubt- 
 less, there is nothing more injurious to faith than to fasten 
 our minds to our eyes, that we may from what we see, seek 
 a reason for our hope. We may also read, " above hope," 
 and perhaps more suitably; as though he had said that by 
 his faith he far surpassed all that he could conceive ; for 
 except faith flies upward on celestial wings, so as to look 
 down on all the perceptions of the flesh as on things far be- 
 low, it will stick fast in the mud of the world. But Paul 
 uses the word hope twice in this verse : in the first in- 
 stance, he means a probable evidence for hoping, such as can 
 be derived from nature and carnal reason ; in the second, 
 he refers to faith given by God f for when he had no ground 
 
 from not taking the word in its most obvious meaning. The literal ver- 
 sion is, " and who calls things not existing as existing," — xai xaXoufros to. 
 fch «Wa as Hvra. The reference is evidently to the declaration, " I have 
 made thee the father of many nations." This had then no real existence ; 
 but God represents it as having an existence already. Far-fetched mean- 
 ings are sometimes adopted, when the plainest and the most obvious is 
 passed by. — Ed. 
 
 1 " TJt esset :" this may indeed be rendered according to our version, 
 " that lie might become ;" but the drift of the comment seems to favour the 
 other view, that he believed that he should be, and not that he believed in 
 order to be, or that he might be, the father of many nations ih -ro ytvivtai 
 uurh ; " that he should be," is the rendering of Hammond, Doddridge, and 
 Stuart ; and it is indeed what is consistent with the drift of the passage, 
 and with what is recorded in Genesis. Wolfius says, that tU here does not 
 signify the final cause, but the subject or the object of faith and hope ; 
 Abraham believed the promise, that he should be the father of many 
 nations. — Ed. 
 
 2 This is a striking instance of the latitude of meaning which some 
 words have in Scripture. Here hope, in the first instance, means the 
 ground, of hope; and in the second, the object of hope. So faith, in verse 
 5, and in other places, must be considered as including its object, the gra- 
 cious promise of God ; for otherwise it will be a meritorious act, the very 
 thing which the Apostle throughout repudiates with regard to man's jus- 
 tification. Faith, as it lays hold on God's promise of free acceptance and 
 forgiveness, can alone, in the very nature of things, be imputed for right- 
 eousness : it is not indispensably necessary that the way, or medium, or 
 the meritorious cause of acceptance and forgiveness, should be clearly 
 
CHAP. IV. 19. EPISTLE TO THE ROMANS. 1 77 
 
 for hoping he yet in hope relied on the promise of God ; and 
 he thought it a sufficient reason for hoping, that the Lord 
 had promised, however incredible the thing was in itself. 
 
 According to what had been said, &c. So have I pre- 
 ferred to render it, that it may be applied to the time of 
 Abraham ; for Paul meant to say, that Abraham, when 
 many temptations were drawing him to despair, that he 
 might not fail, turned his thoughts to what had been pro- 
 mised to him, " Thy seed shall equal the stars of heaven and 
 the sands of the sea ;" but he designedly adduced this quo- 
 tation incomplete, in order to stimulate us to read the Scrip- 
 tures. The Apostles, indeed, at all times, in quoting the 
 Scriptures, took a scrupulous care to rouse us to a more dili- 
 gent reading of them. 
 
 19. And being not weak in faith, 19. Ac fide minime debilitatus, 
 he considered not his own body now non consideravit suum ipsius cor- 
 dead, when he was about an hundred pus jam emortuum, centenarius 
 years old, neither yet the deadness quum fere esset, nee emortuam vul- 
 of Sarah's womb : vam Sarse : 
 
 20. He staggered not at the pro- 20. Nee vero in Dei promissi- 
 mise of God through unbelief ; but onem per incredulitatem disquisivit ; 
 was strong in faith, giving glory to sed roboratus est fide, tribuens glo- 
 God ; riam Deo ; 
 
 21. And being fully persuaded, 21. Ac certe persuasus, quod ubi 
 that what he had promised, he was quid promisit, possit etiam prse- 
 able also to perform. stare. 
 
 22. And therefore it was imputed 22. Ideo et imputatum illi est in 
 to him for righteousness. justitiam. 
 
 19. In faith, &c. If you prefer to omit one of the nega- 
 tives you may render it thus, " Being weak in faith, he 
 considered not his own body/' &c. ; but this makes no sense. 
 He indeed shows now more fully what might have hindered, 
 yea, and wholly turned Abraham aside from receiving the 
 promise. A seed from Sarah was promised to him at a time 
 when he was not by nature fit for generating, nor Sarah for 
 conceiving. Whatever he could see as to himself was opposed 
 to the accomplishment of the promise. Hence, that he might 
 yield to the truth of God, he withdrew his mind from those 
 things which presented themselves to his own view, and as 
 
 known and distinctly seen ; the gracious presence of God is enough, so 
 that faith may become a justifying faith. 
 
 M 
 
178 COMMENTARIES ON THE CHAP. IV. 19. 
 
 it were forgot himself. You are not however to think, that 
 he had no regard whatever to his own body, now dead, since 
 Scripture testifies to the contrary ; for he reasoned thus with 
 himself. " Shall a child be born to a man an hundred years 
 old ? and shall Sarah, who is ninety, bear a son V But as 
 he laid aside the consideration of all this, and resigned his 
 own judgment to the Lord, the Apostle says, that he con- 
 sidered not, &c. ; and truly it was a greater effort to with- 
 draw his thoughts from what of itself met his eyes, than if 
 such a thing came into his mind. 
 
 And that the body of Abraham was become through age 
 incapable of generating, at the time he received the Lord's 
 blessing, is quite evident from this passage, and also from 
 Gen. xvii. and xviii., so that the opinion of Augustine is by 
 no means to be admitted, who says somewhere, that the im- 
 pediment was in Sarah alone. Nor ought the absurdity of 
 the objection to influence us, by which he was induced to have 
 recourse to this solution ; for he thought it inconsistent to 
 suppose that Abraham in his hundredth year was incapable 
 of generating, as he had afterwards many children. But by 
 this very thing God rendered his power more visible, inas- 
 much as he, who was before like a dry and barren tree, was 
 so invigorated by the celestial blessing, that he not only 
 begot Isaac, but, as though he was restored to the vigour of 
 age, he had afterwards strength to beget others. But some 
 one may object and say, that it is not beyond the course of 
 nature that a man should beget children at that age. Though 
 I allow that such a thing is not a prodigy, it is yet very little 
 short of a miracle. And then, think with how many toils, 
 sorrows, wanderings, distresses, had that holy man been ex- 
 ercised all his life ; and it must be confessed, that he was 
 no more debilitated by age, than worn out and exhausted 
 by toils. And lastly, his body is not called barren simply 
 but comparatively ; for it was not probable that he, who 
 was unfit for begetting in the flower and vigour of age, 
 should begin only now when nature had decayed. 
 
 The expression, being not weak in faith, take in this 
 sense — that he vacillated not, nor fluctuated, as we usually 
 do under difficult circumstances. There is indeed a twofold 
 
CHAP. IV. 20. EPISTLE TO THE ROMANS. 179 
 
 weakness of faith — one is that which, by succumbing to 
 trying adversities, occasions a falling away from the sup- 
 porting power of God — the other arises from imperfection, 
 but does not extinguish faith itself: for the mind is never 
 so illuminated, but that many relics of ignorance remain ; 
 the heart is never so strengthened, but that much doubting 
 cleaves to it. Hence with these vices of the flesh, ignorance 
 and doubt, the faithful have a continual conflict, and in this 
 conflict their faith is often dreadfully shaken and distressed, 
 but at length it comes forth victorious ; so that they may be 
 said to be strong even in weakness. 
 
 20. Nor did he through unbelief make an inquiry, &c. 
 Though I do not follow the old version, nor Erasmus, yet 
 my rendering is not given without reason. The Apostle 
 seems to have had this in view, — That Abraham did not try 
 to find out, by weighing the matter in the balance of unbe- 
 lief, whether the Lord was able to perform what he had pro- 
 mised. What is properly to inquire or to search into any- 
 thing, is to examine it through diffidence or mistrust, and to 
 be unwilling to admit what appears not credible, without 
 thoroughly sifting it. 1 He indeed asked, how it could come 
 to pass, but that was the asking of one astonished; as the case 
 was with the Virgin Mary, when she inquired of the angel 
 how could that be which he had announced ; and there are 
 other similar instances. The saints then, when a message is 
 brought them respecting the works of God, the greatness of 
 which exceeds their comprehension, do indeed burst forth 
 into expressions of wonder ; but from this wonder they soon 
 pass on to lay hold on the power of God : on the contrary, 
 the wicked, when they examine a message, scoff at and re- 
 ject it as a fable. Such, as you will find, was the case with 
 the Jews, when they asked Christ how he could give his 
 
 1 The verb is "hux^iSn, which Calvin renders " disquisivit." The most 
 common meaning of the verb is to hesitate, to doubt : it has the sense of 
 exploring and examining, in the active voice, as in 1 Cor. xi. 31, but not in 
 the passive. — See Matt. xxi. 21 ; Mark xi. 23; Acts x. 20. The version 
 of Pareus is, " non disceptavit — he disputed not," and also of Macknight. 
 But the fathers, and many moderns, such as Beza, Hammond, Stuart, 
 and others, have rendered the sentence, " He doubted not." Phavorinus 
 says, as quoted by Poole, that tiax(nniSa.t, is to doubt, to hesitate, to dis- 
 pute, to distrust, (dijfidere.) — Ed. 
 
180 COMMENTARIES ON THE CHAP. IV. 21. 
 
 flesh to be eaten. For this reason it was, that Abraham 
 was not reproved when he laughed and asked, how could a 
 child be born to a man an hundred years old, and to a 
 woman of ninety ; for in his astonishment he fully admitted 
 the power of God's word. On the other hand, a similar 
 laughter and inquiry on the part of Sarah were not without 
 reproof, because she regarded not the promise as valid. 
 
 If these things be applied to our present subject, it will 
 be evident, that the justification of Abraham had no other 
 beginning than that of the Gentiles. Hence the Jews re- 
 proach their own father, if they exclaim against the call 
 of the Gentiles as a thing unreasonable. Let us also remem- 
 ber, that the condition of us all is the same with that of 
 Abraham. All things around us are in opposition to the 
 promises of God : He promises immortality ; we are sur- 
 rounded with mortality and corruption : He declares that 
 he counts us just ; we are covered with sins : He testifies 
 that he is propitious and kind to us ; outward judgments 
 threaten his wrath. What then is to be done ? We must 
 with closed eyes pass by ourselves and all things connected 
 with us, that nothing may hinder or prevent us from believ- 
 ing that God is true. 
 
 But he was strengthened, &c. This is of the same import 
 with a former clause, when it is said, that he was not weak 
 in faith. It is the same as though he had said, that he 
 overcame unbelief by the constancy and firmness of faith. 1 
 No one indeed comes forth a conqueror from this contest, 
 but he who borrows weapons and strength from the word of 
 God. From what he adds, giving glory to God, it must be 
 observed, that no greater honour can be given to God, than 
 by faith to seal his truth ; as, on the other hand, no greater 
 dishonour can be done to him, than to refuse his offered 
 favour, or to discredit his word. It is hence the chief thing 
 in honouring God, obediently to embrace his promises : and 
 true religion begins with faith. 
 
 21. That what he had promised, &c. As all men acknow- 
 
 1 " Doubt," says Parens, " has two arguments — will God do this ? and 
 can God do this ? Faith has also two arguments — God will do it, because 
 he has promised ; and he can do it, because he is omnipotent." 
 
CHAP. IV. 21. EPISTLE TO THE ROMANS. 181 
 
 ledge God's power, Paul seems to say nothing very extraor- 
 dinary of the faith of Abraham ; but experience proves, that 
 nothing is more uncommon, or more difficult, than to ascribe 
 to God's power the honour which it deserves. There is in- 
 deed no obstacle, however small and insignificant, by which 
 the flesh imagines the hand of God is restrained from work- 
 ing. Hence it is, that in the slightest trials, the promises 
 of God slide away from us. When there is no contest, it is 
 true, no one, as I have said, denies that God can do all 
 things ; but as soon as anything comes in the way to im- 
 pede the course of God's promise, we cast down God's power 
 from its eminence. Hence, that it may obtain from us its 
 right and its honour, when a contest comes, we ought to de- 
 termine thus, — That it is no less sufficient to overcome the 
 obstacles of the world, than the strong rays of the sun are 
 to dissipate the mists. We are indeed wont ever to excuse 
 ourselves, that we derogate nothing from God's power, when- 
 ever we hesitate respecting his promises, and we commonly 
 say, " The thought, that God promises more in his word 
 than he can perform, (which would be a falsehood and blas- 
 phemy against him,) is by no means the cause of our hesita- 
 tion ; but that it is the defect which we feel in ourselves." 
 But we do not sufficiently exalt the power of God, unless we 
 think it to be greater than our weakness. Faith then ought 
 not to regard our weakness, misery, and defects, but to fix 
 wholly its attention on the power of God alone ; for if it de- 
 pends on our righteousness or worthiness, it can never ascend 
 to the consideration of God's power. And it is a proof of 
 the unbelief, of which he had before spoken, when we mete 
 the Lord's power with our own measure. For faith does 
 not think that God can do all things, while it leaves him 
 sitting still, but when, on the contrary, it regards his 
 power in continual exercise, and applies it, especially, to 
 the accomplishment of his word : for the hand of God is 
 ever ready to execute whatever he has declared by his 
 mouth. 
 
 It seems strange to me, that Erasmus approved of the re- 
 lative in the masculine gender ; for though the sense is not 
 changed, we may yet come nearer to the Greek words of 
 
182 COMMENTARIES ON THE CHAP. IV. 23. 
 
 Paul. The verb, I know, is passive ; x but the abruptness 
 may be lessened by a little change. 
 
 22. And it ivas therefore imputed? &c. It becomes now 
 more clear, how and in what manner faith brought right- 
 eousness to Abraham ; and that was, because he, leaning on 
 God's word, rejected not the promised favour. And this 
 connection of faith with the word ought to be well under- 
 stood and carefully remembered ; for faith can bring us 
 nothing more than what it receives from the word. Hence 
 he does not become immediately just, who is imbued only 
 with a general and confused idea that God is true, except he 
 reposes on the promise of his favour. 
 
 23. Now, it was not written for his 23. Non est autem scriptum prop- 
 sake alone, that it was imputed to ter ipsum tantum, imputatum fuisse 
 him ; illi ; 
 
 24. But for us also, to whom it 24. Sed etiam propter nos, quibus 
 shall be imputed, if we believe on imputabitur credentibus in eum, qui 
 him that raised up Jesus our Lord excitavit Iesum Dominum nostrum 
 from the dead ; ex mortuis : 
 
 25. Who was delivered for our 25. Qui traditus fuit propter de- 
 offences, and was raised again for our licta nostra, et excitatus propter nos- 
 j ustification . tram j ustiticationem . 
 
 23. Now it was not written, &c. A proof from example is 
 not always valid, of which I have before reminded you ; lest 
 this should be questioned, Paul expressly affirms, that in the 
 person of Abraham was exhibited an example of a common 
 righteousness, which belongs equally to all. 
 
 We are, by this passage, reminded of the duty of seeking 
 profit from the examples recorded in Scripture. That his- 
 tory is the teacher of what life ought to be, is what heathens 
 
 1 The verb is, IwnyytXrai, used here, and perhaps in one other place, 
 Heb. xii. 26, in an active sense. It is usually found, in the sense of pro- 
 mising, in the middle voice, as in Mark xiv. 11 ; Acts vii. 5 ; Heb. vi. 13, 
 &c. It is an anomaly that is to be met with sometimes in Greek authors. 
 —Ed. 
 
 2 As in a former instance in verse 3, there is no nominative case to this 
 verb : it is supplied by the sentence. This is the case not unfrequently in 
 languages, such as Greek and Hebrew, in which the person is included in 
 the verb itself. There is no nominative in the Welsh version, and there 
 seems to be no need of it, Amhyny y cyvrivwyd iddo yn gyviawnder. 
 
 " It is most true, as Paul says to the Romans, that by faith Abraham 
 was justified, and not by obedience: but it is just as true what he says to 
 the Hebrews, that it was by faith that Abraham obeyed." — Chalmers. 
 
CHAP. IV. 23. EPISTLE TO THE ROMANS. 183 
 
 have with truth said ; but as it is handed down by them, no 
 one can derive from it sound instruction. Scripture alone 
 justly claims to itself an office of this kind. For in the first 
 place it prescribes general rules, by which we may test every 
 other history, so as to render it serviceable to us : and in the 
 second place, it clearly points out what things are to be fol- 
 lowed, and what things are to be avoided. But as to doc- 
 trine, which it especially teaches, it possesses this peculiarity, 
 — that it clearly reveals the providence of God, his justice 
 and goodness towards his own people, and his judgments on 
 the wicked. 
 
 What then is recorded of Abraham is by Paul denied to 
 have been written only for his sake ; for the subject is not what 
 belongs to the special call of one or of any particular person ; 
 but that way of obtaining righteousness is described, which 
 is ever the same with regard to all ; and it is what belonged 
 to the common father of the faithful, on whom the eyes of 
 all ought to be fixed. 
 
 If then we would make a right and proper use of sacred 
 histories, we must remember so to use them as to draw from 
 them sound doctrine. They instruct us, in some parts, how to 
 frame our life ; in others, how to strengthen faith ; and then, 
 how we are to be stirred up to serve the Lord. In forming our 
 life, the example of the saints may be useful ; and we may 
 learn from them sobriety, chastity, love, patience, moderation, 
 contempt of the world, and other virtues. What will serve to 
 confirm faith is the help which God ever gave them, the pro- 
 tection which brought comfort in adversities, and the pater- 
 nal care which he ever exercised over them. The judgments 
 of God, and the punishments inflicted on the wicked, will 
 also aid us, provided they fill us with that fear which imbues 
 the heart with reverence and devotion. 
 
 But by saying, not on his account only, he seems to inti- 
 mate, that it was written partly for his sake. Hence some 
 think, that what Abraham obtained by faith was commemo- 
 rated to his praise, because the Lord will have his servants 
 to be for ever remembered, according to what Solomon says, 
 that their name will be blessed. (Prov. x. 7.) But what if 
 you take the words, not on his account only, in a simpler 
 
184 COMMENTARIES ON THE CHAP. IV. 25. 
 
 form, as though it were some singular privilege, not fit to be 
 made an example of, but yet suitable to teach us, who must 
 be justified in the same manner ? This certainly would be 
 a more appropriate sense. 
 
 24. Who believe on him, &c. I have already reminded you 
 of the design of those periphrastic expressions : Paul intro- 
 duced them, that he might, according to what the passages 
 may require, describe in various ways the real character of 
 faith — of which the resurrection of Christ is not the smallest 
 part ; for it is the ground of our hope as to eternal life. Had 
 he said only, that we believe in God, it could not have been 
 so readily learnt how this could serve to obtain righteous- 
 ness ; but when Christ comes forth and presents to us in his 
 own resurrection a sure pledge of life, it then appears evident 
 from what fountain the imputation of righteousness flows. 
 
 25. Who was delivered for our offences, 1 &c. He expands 
 and illustrates more at large the doctrine to which I have 
 just referred. It indeed greatly concerns us, not only to 
 have our minds directed to Christ, but also to have it dis- 
 tinctly made known how he attained salvation for us. And 
 
 1 It is S/a ra. ^a.^oCTtrufji.tt.Ta. hftwv, " for Our offences," and S/a TYiv hzuiuffiv 
 
 kptuv, "for our justification." The preposition hk, has here clearly two 
 meanings : the first signifies the reason why ; and the second, the end for 
 which. How is this to be known ? By the character of the sentence, 
 and by what is taught elsewhere. For, to which Johnson attaches forty 
 meanings, is commonly understood here as having a different sense ; and 
 this is sufficiently indicated by what is connected with it. But in case a 
 doubt arises, we have only to consult other passages in which the subject 
 is handled. 
 
 Take the first instance — " for our offences." There are those who say 
 that S'« here means because of, or, on account of; and this, in order to 
 evade the idea of a propitiation. The preposition, no doubt, has this sense ; 
 but is this its sense here ? If the sentence itself be deemed insufficient to 
 determine the question, (though to a plain reader it is,) let us see what is 
 said elsewhere of Christ's death in connection with our sins or offences. 
 He himself said, that he came " to give his life a ransom (Xu-rgov — a re- 
 deeming price) for many," Matt. xx. 28. It is said, that he "gave him- 
 self a ransom (avriXwrpw — a redeeming price for another) for all," 1 Tim. 
 ii. 6. It is expressly declared, that " Christ was once offered to bear the 
 sins of many," Ileb. ix. 28. And more to the purpose still, if possible, is 
 the testimony of John, when he says that Christ " is the propitiation (lxa.<r- 
 p°s — expiation) for our sins," 1 John ii. 2. Now, can it be that we can 
 give any other meaning to the text, than that God delivered his Son as a 
 sacrifice for our offences ? This is the doctrine of Scripture throughout. 
 —Ed. 
 
CHAP. IV. 25. EPISTLE TO THE ROMANS. 185 
 
 though Scripture, when it treats of our salvation, dwells 
 especially on the death of Christ, yet the Apostle now pro- 
 ceeds farther : for as his purpose was more explicitly to set 
 forth the cause of our salvation, he mentions its two parts ; 
 and says, first, that our sins were expiated by the death of 
 Christ, — and secondly, that by his resurrection was obtained 
 our righteousness. But the meaning is, that when we pos- 
 sess the benefit of Christ's death and resurrection, there is 
 nothing wanting to the completion of perfect righteousness. 
 By separating his death from his resurrection, he no doubt 
 accommodates what he says to our ignorance ; for it is also 
 true that righteousness has been obtained for us by that 
 obedience of Christ, which he exhibited in his death, as the 
 Apostle himself teaches us in the following chapter. But as 
 Christ, by rising from the dead, made known how much he 
 had effected by his death, this distinction is calculated to 
 teach us that our salvation was begun by the sacrifice, by 
 which our sins were expiated, and was at length completed 
 by his resurrection : for the beginning of righteousness is to 
 be reconciled to God, and its completion is to attain life by 
 having death abolished. Paul then means, that satisfaction 
 for our sins was given on the cross : for it was necessary, in 
 order that Christ might restore us to the Father's favour, 
 that our sins should be abolished by him ; which could not 
 have been done had he not on their account suffered the 
 punishment, which we were not equal to endure. Hence 
 Isaiah says, that the chastisement of our peace was upon 
 him. (Isa. liii. 5.) But he says that he was delivered, and 
 not, that he died ; for expiation depended on the eternal 
 goodwill of God, who purposed to be in this way pacified. 
 
 And was raised again for our justification. As it would 
 not have been enough for Christ to undergo the wrath and 
 judgment of God, and to endure the curse due to our sins, 
 without his coming forth a conqueror, and without being 
 received into celestial glory, that by his intercession he might 
 reconcile God to us, the efficacy of justification is ascribed 
 to his resurrection, by which death was overcome ; not that 
 the sacrifice of the cross, by which we are reconciled to God, 
 contributes nothing towards our justification, but that the 
 
186 COMMENTARIES ON THE CHAP. IV. 25. 
 
 completeness of his favour appears more clear by his coming 
 to life again. 1 
 
 But I cannot assent to those who refer this second clause 
 to newness of life ; for of that the Apostle has not begun to 
 speak ; and further, it is certain that both clauses refer to 
 the same thing. For if justification means renovation, then 
 that he died for our sins must be taken in the same sense, 
 as signifying, that he acquired for us grace to mortify the 
 flesh ; which no one admits. Then, as he is said to have 
 died for our sins, because he delivered us from the evil of 
 death by suffering death as a punishment for our sins ; so he 
 is now said to have been raised for our justification, because 
 he fully restored life to us by his resurrection : for he was 
 first smitten by the hand of God, that in the person of the 
 sinner he might sustain the misery of sin ; and then he was 
 raised to life, that he might freely grant to his people right- 
 eousness and life. 2 He therefore still speaks of imputative 
 justification ; and this will be confirmed by what immediately 
 follows in the next chapter. 
 
 CHAPTER V. 
 
 1. Therefore, being justified by 1. Iustificatus ergo ex fide, pacem 
 faith, we have peace with God, habemus apud Deum per Dominum 
 through our Lord Jesus Christ : nostrum Iesum Christum ; 
 
 1 Christ is said here to have been raised from the dead by God, as well 
 as delivered into death. " However much the import of this," says Chal- 
 mers, " may have escaped the notice of an ordinary reader, it is pregnant 
 with meaning of the weightiest importance. You know that when the 
 prison door is opened to a criminal, and that by the very authority which 
 lodged him there, it evinces that the debt of his transgression has been 
 rendered, and that he stands acquitted of all its penalties. It was not for 
 his own, but for our offences that Jesus was delivered unto the death, and 
 that his body was consigned to the imprisonment of the grave. And when 
 an angel descended from heaven, and rolled back the great stone from the 
 door of the sepulchre, this speaks to us, that the justice of God is satisfied, 
 that the ransom of our iniquity has been paid, that Christ has rendered a 
 full discharge of all the debt for which he undertook as the great surety 
 between God and the sinners who believe in him." — Ed. 
 
 3 " Either therefore as the evidence of the acceptance of his sufferings as 
 our substitute, or as a necessary step towards securing the application of 
 their merit to our benefit, the resurrection of Christ was essential to our 
 justification." — Professor Hodge. 
 
CHAP. V. 1. EPISTLE TO THE ROMANS. 187 
 
 2. By whom also we have access by 2. Per quem accessum habuimus 
 
 faith into this grace wherein we stand, fide in gratiam istam in qua steti- 
 
 and rejoice in hope of the glory of mus, et gloriamur super spe glorise 
 
 God. Dei. 
 
 1. Being then justified, &c. The Apostle begins to illus- 
 trate by the effects, what he has hitherto said of the right- 
 eousness of faith : and hence the whole of this chapter is 
 taken up with amplifications, which are no less calculated to 
 explain than to confirm. He had said before, that faith is 
 abolished, if righteousness is sought by works ; and in this 
 case perpetual inquietude would disturb miserable souls, as 
 they can find nothing substantial in themselves : but he 
 teaches us now, that they are rendered quiet and tranquil, 
 when we have obtained righteousness by faith, We have peace 
 with God ; and this is the peculiar fruit of the righteousness 
 of faith. When any one strives to seek tranquillity of con- 
 science by works, (which is the case with profane and igno- 
 rant men,) he labours for it in vain ; for either his heart is 
 asleep through his disregard or forgetfulness of God's judg- 
 ment, or else it is full of trembling and dread, until it re- 
 poses on Christ, who is alone our peace. 
 
 Then peace means tranquillity of conscience, which arises 
 from this, — that it feels itself to be reconciled to God. This 
 the Pharisee has not, who swells with false confidence in his 
 own works ; nor the stupid sinner, who is not disquieted, 
 because he is inebriated with the sweetness of vices : for 
 though neither of these seems to have a manifest disquie- 
 tude, as he is who is smitten with a consciousness of sin ; yet 
 as they do not really approach the tribunal of God, they have 
 no reconciliation with him ; for insensibility of conscience 
 is, as it were, a sort of retreating from God. Peace with 
 God is opposed to the dead security of the flesh, and for this 
 reason, — because the first thing is, that every one should 
 become awakened as to the account he must render of his 
 life ; and no one can stand boldly before God, but he who 
 relies on a gratuitous reconciliation; for as long as he is 
 God, all must otherwise tremble and be confounded. And 
 this is the strongest of proofs, that our opponents do nothing 
 but prate to no purpose, when they ascribe righteousness to 
 
188 COMMENTARIES ON THE CHAP. V. 2. 
 
 works ; for this conclusion of Paul is derived from this fact, — 
 that miserable souls always tremble, except they repose on 
 the grace of Christ. 
 
 2. Through whom we have access^ &c. Our reconciliation 
 with God depends only on Christ ; for he only is the beloved 
 Son, and we are all by nature the children of wrath. But 
 this favour is communicated to us by the gospel ; for the 
 gospel is the ministry of reconciliation, by the means of 
 which we are in a manner brought into the kingdom of God. 
 Rightly then does Paul set -before our eyes in Christ a sure 
 pledge of God's favour, that he might more easily draw us 
 away from every confidence in works. And as he teaches 
 us by the word access, that salvation begins with Christ, he 
 excludes those preparations by which foolish men imagine 
 that they can anticipate God's mercy ; as though he said, 
 
 1 Calvin leaves out ««!, " also." Griesbach retains it. The omission 
 is only in one MS., and in the Syriac and Ethiopie versions : it is rendered 
 vuv by Thcodoret. But its meaning here seems not to be " also," but 
 " even" or " yea :" for this verse contains in part the same truth as the 
 former. The style of Paul is often very like that of the Prophets, that is, 
 the arrangement of his sentences is frequently on their model. In the 
 Prophets, and also in the Psalms, we find often two distichs and sometimes 
 two verses containing the same sentiment, only the latter distich states it 
 differently, and adds something to it. See, for example, Ps. xxxii. 1, 2. 
 Such is exactly the case here. " Justified by faith," and " this grace in 
 which we stand," are the same. " Through our Lord Jesus Christ," and 
 " through whom we have access," are identical in their import. The ad- 
 ditional idea in the second verse is the last clause. That we may see how 
 the whole corresponds with the Prophetic style, the two verses shall be 
 presented in lines : — 
 
 1 . Having then been justified by faith, 
 We have peace with God, 
 Through our Lord Jesus Christ ; 
 
 2. Through whom we have had, yea, the access by faith 
 To this grace, in which we stand, 
 
 And exult in the hope of the glory of God. 
 
 The illative, then, is to be preferred to therefore, as it is an inference, not 
 from a particular verse or a clause, but from what the Apostle had been 
 teaching. By the phrase, " the glory of God," is meant the glory which 
 God bestows : it is, to use the words of Professor Stuart, " genitivus 
 auctoris." 
 
 The word " access," ^■^offa.yaiyh, has two meanings, — introduction (ad- 
 ductio) — and access (accessio.) The verb ^^eraynv, is used in 1 Pet. iii. 
 18, in the sense of introducing, leading or bringing to. So Christ, as 
 Wolfius remarks, may be considered to be here represented as the intro- 
 ducer and reconciler, through whom believers come to God and hold in- 
 tercourse with him. " Introduction" is the version of Macknight ; and 
 Doddridge has also adopted this idea. — Ed. 
 
CHAP. V. 2. EPISTLE TO THE ROMANS. 189 
 
 " Christ comes not to you, nor helps you, on account of your 
 merits." He afterwards immediately subjoins, that it is 
 through the continuance of the same favour that our salva- 
 tion becomes certain and sure ; by which he intimates, that 
 perseverance is not founded on our power and diligence, but 
 on Christ ; though at the same time by saying, that we stand, 
 he indicates that the gospel ought to strike deep roots into 
 the hearts of the godly, so that being strengthened by its 
 truth, they may stand firm against all the devices of Satan 
 and of the flesh. And by the word stand, he means, that 
 faith is not a changeable persuasion, only for one day ; but 
 that it is immutable, and that it sinks deep into the heart, 
 so that it endures through life. It is then not he, who by 
 a sudden impulse is led to believe, that has faith, and is to 
 be reckoned among the faithful ; but he who constantly, and, 
 so to speak, with a firm and fixed foot, abides in that station 
 appointed to him by God, so as to cleave always to Christ. 
 
 And glory in the hope, &c. The reason that the hope of 
 a future life exists and dares to exult, is this, — because we 
 rest on God's favour as on a sure foundation : for Paul's 
 meaning is, that though the faithful are now pilgrims on 
 the earth, they yet by hope scale the heavens, so that they 
 quietly enjoy in their own bosoms their future inheritance. 
 And hereby are subverted two of the most pestilent dogmas 
 of the sophists. What they do in the first place is, they bid 
 Christians to be satisfied with moral conjecture- as to the 
 perception of God's favour towards them ; and secondly, 
 they teach that all are uncertain as to their final persever- 
 ance. But except there be at present a sure knowledge, 
 and a firm and undoubting persuasion as to the future, who 
 would dare to glory? The hope of the glory of God has 
 shone upon us through the gospel, which testifies that we 
 shall be participators of the Divine nature; for when we 
 shall see God face to face, we shall be like him. (2 Peter i. 
 4 ; 1 John iii. 2.) 
 
 3. And not only so, but we glory 3. Neque id mod 6, sed gloriamur 1 
 in tribulations also : knowing that etiam in afflictionibus ; scientes quod 
 tribulation worketh patience ; tribulatio patientiam efnciat ; 
 
 1 Gloriamur — xuu%uf*i0u. The same as in the preceding verse, and 
 
] 90 COMMENTARIES ON THE CHAP. V. 3. 
 
 4. And patience, experience ; and 4. Patientia vero probationem; 
 experience, hope : probatio autem spem : 
 
 5. And hope maketh not ashamed ; 5. Porro spes non pudefacit, 
 because the love of God is shed quoniam dilectio Dei diffusa est in 
 abroad in our hearts by the Holy cordibus nostris per Spiritum sane- 
 Ghost, which is given unto us. turn, qui datus est nobis. 
 
 3. Not only so, &c. That no one might scoffmgly object 
 and say, that Christians, with all their glorying, are yet 
 strangely harassed and distressed in this life, which condi- 
 tion is far from being a happy one, — he meets this objection, 
 and declares, not only that the godly are prevented by these 
 calamities from being blessed, but also that their glorying 
 is thereby promoted. To prove this he takes his argument 
 from the effects, and adopts a remarkable gradation, and at 
 last concludes, that all the sorrows we endure contribute to 
 our salvation and final good. 
 
 By saying that the saints glory in tribulations, he is not 
 to be understood, as though they dreaded not, nor avoided 
 adversities, or were not distressed with their bitterness 
 when they happened, (for there is no patience when there is 
 no feeling of bitterness ;) but as in their grief and sorrow 
 they are not without great consolation, because they regard 
 that whatever they bear is dispensed to them for good by 
 the hand of a most indulgent Father, they are justly said to 
 glory : for whenever salvation is promoted, there is not 
 wanting a reason for glorying. 
 
 We are then taught here what is the design of our tribu- 
 lations, if indeed we would prove ourselves to be the children 
 of God. They ought to habituate us to patience ; and if 
 they do not answer this end, the work of the Lord is ren- 
 dered void and of none effect through our corruption : for 
 how does he prove that adversities do not hinder the glory- 
 ing of the faithful, except that by their patience in endur- 
 ing them, they feel the help of God, which nourishes and 
 confirms their hope ? They then who do not learn patience, 
 do not, it is certain, make good progress. Nor is it any 
 
 rendered " boast" by Macknight, and in the former verse by Doddridge, 
 and here, " glory." " Boast" is certainly not a proper word, for it is 
 commonly used in a bad sense. " Rejoice" is too feeble, for it means 
 exultation and triumph. — Ed. 
 
CHAP. V. 4. EPISTLE TO THE ROMANS. 191 
 
 objection, that there are recorded in Scripture some com- 
 plaints full of despondency, which the saints had made : for 
 the Lord sometimes so depresses and straitens for a time 
 his people, that they can hardly breathe, and can hardly 
 remember any source of consolation ; but in a moment he 
 brings to life those whom he had nearly sunk in the dark 
 ness of death. So that what Paul says is always accom 
 plished in them — " We are in every way oppressed, but not 
 made anxious ; we are in danger, but we are not in despair ; 
 we suffer persecution, but we are not forsaken ; we are cast 
 down, but we are not destroyed." (2 Cor. iv. 8.) 
 
 Tribulation produces (efficiat) patience, &c. This is not 
 the natural effect of tribulation ; for we see that a great 
 portion of mankind are thereby instigated to murmur against 
 God, and even to curse his name. But when that inward 
 meekness, which is infused by the Spirit of God, and the 
 consolation, which is conveyed by the same Spirit, succeed 
 in the place of our stubbornness, then tribulations become 
 the means of generating patience ; yea, those tribulations, 
 which in the obstinate can produce nothing but indignation 
 and clamorous discontent. 
 
 4. Patience, probation, &c. James, adopting a similar 
 gradation, seems to follow a different order ; for he says, 
 that patience proceeds from probation : but the different 
 meaning of the word is what will reconcile both. Paul takes 
 probation for the experience which tbe faithful have of the 
 sure protection of God, when by relying on his aid they 
 overcome all difficulties, even when they experience, whilst 
 in patiently enduring they stand firm, how much avails the 
 power of the Lord, which he has promised to be always pre- 
 sent with his people. James takes the same word for tri- 
 bulation itself, according to the common usage of Scripture ; 
 for by these God proves and tries his servants : and they 
 are often called trials. 1 
 
 1 The word in James is $oz!fiiav, while here it is Soxi/xb. The first means 
 a test, or the act of testing — trial ; and the second, the result of testing — 
 experience, and is rendered in our version " proof," 2 Cor. ii. 9, — " expe- 
 riment," 2 Cor. ix. 13. — and in 2 Cor. viii. 2, " trial," which ought to be 
 experience. Beza says, that the first bears to the second a similar rela- 
 
192 COMMENTARIES ON THE CHAP. V. 5. 
 
 According then to the present passage, we then only 
 make advances in patience as we ought, when we regard it 
 as having been continued to us by God's power, and thus 
 entertain hope as to the future, that God's favour, which has 
 ever succoured us in our necessities, will never be wanting 
 to us. Hence he subjoins, that from probation arises hope ; 
 for ungrateful we should be for benefits received, except the 
 recollection of them confirms our hope as to what is to come. 
 
 5. Hope maketh not ashamed, &c. ; x that is, it regards 
 salvation as most certain. It hence appears, that the Lord 
 tries us by adversities for this end, — that our salvation may 
 thereby be gradually advanced. Those evils then cannot 
 render us miserable, which do in a manner promote our 
 happiness. And thus is proved what he had said, that the 
 godly have reasons for glorying in the midst of their afflic- 
 tions. 
 
 For the love of God, &c. I do not refer this only to the 
 last sentence, but to the whole of the preceding passage. I 
 therefore would say, — that by tribulations we are stimulated 
 to patience, and that patience finds an experiment of divine 
 help, by which we are more encouraged to entertain hope ; 
 for however we may be pressed and seem to be nearly con- 
 sumed, we do not yet cease to feel God's favour towards us, 
 which affords the richest consolation, and much more abun- 
 dant than when all things happen prosperously. For as 
 that happiness, which is so in appearance, is misery itself, 
 when God is adverse to and displeased with us ; so when he 
 
 tion as cause bears to effect : the one tiling is testing or probation, and 
 the other is the experience that is thereby gained. 
 
 The word is rendered here, not very intelligibly, " approbation," both 
 by Mackniglit and Stuart ; but more correctly, " experience," by Beza 
 and Doddridge. — Ed. 
 
 1 Chalmers observes, that there are two hopes mentioned in this pas- 
 sage, — the hope of faith in the second verse, and the hope of experience 
 in this. " The hope of the fourth verse," he says, " is distinct from and 
 posterior to the hope of the second ; and it also appears to be derived 
 from another source. The first hope is hope in believing, a hope which 
 hangs direct on the testimony of God... The second hope is grounded on 
 distinct considerations — not upon what the believer sees to be in the tes- 
 timony of God, but upon what he finds to be in himself. — It is the fruit 
 not of faith, but of experience ; and is gathered not from the word that is 
 without, but from the feeling of what passes within." — Ed. 
 
CHAP. V. 5. EPISTLE TO THE BOMANS. 193 
 
 is propitious, even calamities themselves will surely be turned 
 to a prosperous and a joyful issue. Seeing all things must 
 serve the will of the Creator, who, according to his paternal 
 favour towards us, (as Paul declares in the eighth chapter,) 
 overrules all the trials of the cross for our salvation, this 
 knowledge of divine love towards us is instilled into our 
 hearts by the Spirit of God ; for the good things which God 
 has prepared for his servants are hid from the ears and the 
 eyes and the minds of men, and the Spirit alone is he who 
 can reveal them. And the word diffused, is very emphati- 
 cal ; for it means that the revelation of divine love towards 
 us is so abounding that it fills our hearts ; and being thus 
 spread through every part of them, it not only mitigates 
 sorrow in adversities, but also, like a sweet seasoning, it 
 renders tribulations to be loved by us. 1 
 
 He says further, that the Spirit is given, that is, bestowed 
 through the gratuitous goodness of God, and not conferred for 
 our merits ; according to what Augustine has well observed, 
 who, though he is mistaken in his view of the love of God, 
 
 1 " The love of God" in this passage may mean either the love of which 
 God is the object — love to God, or the love which he possesses — God's 
 love to us : the usus loquendi would admit either of these meanings ; and 
 hence commentators have differed on the point. The expression, t>jv 
 kya-rnv rov ©lou, in Luke xii. 42, John v. 42, and in other places, means 
 " love to God ;" and h kyavn rod ®iou, in 1 John iv. 9, signifies clearly the 
 love of God to us. The meaning then can alone be ascertained by the 
 context, and by the wording of the sentence. It stands connected with 
 christian graces, patience and hope ; and this favours the first view, that 
 it is love to God produced within by the Spirit. Then the verb, \xx.<x, u - 
 rcu — is poured out or poured forth, seems more suitable to the idea of love 
 being communicated as a gift, or as a holy feeling within. It is further 
 what prevents hope from being disappointed ; it is some good or enjoy- 
 ment that now strengthens and satisfies hope ; and to love God who first 
 loved us is to realize in a measure what hope expects ; and when it is said 
 that it is diffused by the Spirit, we are reminded of what Paul says in 
 Gal. v. 22, that "love" is one of the fruits of the Spirit. But it may, 
 on the other hand, be alleged, that the verse stands connected with 
 what follows, as the next verse begins with " for," and that the subse- 
 quent context most clearly refers to the love of God to us ; and this evi- 
 dently decides the question. 
 
 The first view, our love to God, has been adopted by Augustine, Mede, 
 Doddridge, Scott, and Stuart ; and the other, God's love to us, by Chry- 
 sostom, Beza, Pareus, Orotius, Hodge, and Chalmers, and also by 
 Schleusner, who gives this paraphrase, " Amor Dei abunde nobis decla- 
 ratus est — the love of God is abundantly declared to us." — Ed. 
 
 N 
 
194 COMMENTARIES ON THE CHAP. V. 6. 
 
 gives this explanation, — that we courageously bear adversi- 
 ties, and are thus confirmed in our hope, because we, having 
 been regenerated by the Spirit, do love God. It is indeed a 
 pious sentiment, but not what Paul means : for love is not 
 to be taken here in an active but a passive sense. And cer- 
 tain it is, that no other thing is taught by Paul than that 
 the true fountain of all love is, when the faithful are con- 
 vinced that they are loved by God, and that they are not 
 slightly touched with this conviction, but have their souls 
 thoroughly imbued with it. 
 
 6. For when we were yet without 6. Christus enim, quum adhuc 
 strength, in due time Christ died for essemus infirmi secundum rationem 
 the ungodly. temporis, pro impiis mortuus est : 
 
 7. For scarcely for a righteous 7. Vix sane pro justo quis mori- 
 man will one die ; yet peradventure atur ; nam pro hono forsan aliquis 
 for a good man some would even etiam mori audeat. 
 
 dare to die. 
 
 8. But God commendeth his love 8. Confirmat autem erga nos cha- 
 toward us, in that, while we were yet ritatem Deus quod peccatores quum 
 sinners, Christ died for us. adhuc essemus, Christus pro nobis 
 
 mortuus est : 
 
 9. Much more then, being now 9. Multo igitur magis, justificati 
 justified by his blood, we shall be nunc per sanguinem ejus, servabi- 
 saved from wrath through him. mur per ipsum ab ira. 
 
 6. For Christ, &c. I ventured not in my version to allow 
 myself so much liberty as to give this rendering, " In the 
 time in which we were weak ;" and yet I prefer this sense. 
 An argument begins here, which is from the greater to the 
 less, and which he afterwards pursues more at large : and 
 though he has not woven the thread of his discourse so very 
 distinctly, yet its irregular structure does not disturb the 
 meaning. " If Christ/' he says, " had mercy on the ungodly, 
 if he reconciled enemies to his Father, if he has done this 
 by the virtue of his death, much more easily will he save 
 them when justified, and keep those restored to favour in 
 the possession of it, especially when the influence of his life 
 is added to the virtue of his death." 1 The time of weakness 
 
 1 On the argument of this verse, and on what follows to the tenth verse, 
 Professor Stuart makes this remark, — " The passage before us seems to 
 be more direct, in respect to the perseverance of the saints, than almost 
 any other passage in the Scriptures which I can find. The sentiment here 
 is not dependent on the form of a particular expression, (as it appears to 
 
CHAP. V. 7. EPISTLE TO THE ROMANS. 195 
 
 some consider to be that, when Christ first began to be mani- 
 fested to the world, and they think that those are called 
 weak, who were like children under the tuition of the law. 
 I apply the expression to every one of us, and I regard that 
 time to be meant, which precedes the reconciliation of each 
 one with Grod. For as we are all born the children of wrath, 
 so we are kept under that curse until we become partakers 
 of Christ. And he calls those weak, who have nothing in 
 themselves but what is sinful ; for he calls the same imme- 
 diately afterwards ungodly. And it is nothing new, that 
 weakness should be taken in this sense. He calls, in 1 Cor. 
 xii. 22, the covered parts of the body weak ; and, in 2 Cor. 
 x. 10, he designates his own bodily presence weak, because 
 it had no dignity. And this meaning will soon again occur. 
 When, therefore, we were weak, that is, when we were in no 
 way worthy or fit that God should look on us, at this very 
 time Christ died for the ungodly : for the beginning of reli- 
 gion is faith, from which they were all alienated, for whom 
 Christ died. And this also is true as to the ancient fathers, 
 who obtained righteousness before he died ; for they derived 
 this benefit from his future death. 1 
 
 7. For a just man, &c. The meaning of the passage has 
 constrained me to render the particle yap as an affirmative 
 or declarative rather than as a causative. The import of the 
 sentence is this, " Most rare, indeed, is such an example to 
 be found among men, that one dies for a just man, though 
 this may sometimes happen : but let this be granted, yet 
 for an ungodly man none will be found willing to die : this 
 
 be in some other passages) ; but it is fundamentally connected with the 
 very nature of the argument." — Ed. 
 
 1 Others, as well as Calvin, such as Chrysostom and Erasmus, have 
 connected xara xai^ov with the preceding, and not with the following words. 
 And Pareus, who inclined to the same view, gives this explanation, — " He 
 distinguishes the former from the present state, as though he said, ' We 
 who are now justified by faith were formerly ungodly.' " Chrysostom refers 
 to the time of the law, and considers the weakness here to be that of man 
 under the law. This gives an emphatic meaning to " weak," which other- 
 wise it seems not to have, and is countenanced by what is said in ch. viii. 
 3, where the law is said to be weak, but weak on account of the weakness 
 of the flesh. At the same time it must be observed, that most commen- 
 tators, like Beza, connect these words, ««™ xaipov, with the death of Christ, 
 as having taken place " in due time," appointed by God, and pre-signified 
 by the prophets, according to what is said in Gal. iv. 4. — Ed. 
 
196 COMMENTARIES ON THE CHAP. V. 8. 
 
 is what Christ has done." 1 Thus it is an illustration, dei'ived 
 from a comparison ; for such an example of kindness, as 
 Christ has exhibited towards us, does not exist among men. 
 8. But God confirms, &c. The verb, avvlarvcn, has various 
 meanings ; that which is most suitable to this place is that 
 of confirming ; for it was not the Apostle's object to excite 
 our gratitude, but to strengthen the trust and confidence of 
 our souls. He then confirms, that is, exhibits his love to us 
 as most certain and complete, inasmuch as for the sake of 
 the ungodly he spared not Christ his own Son. In this, in- 
 deed, his love appears, that being not moved by love on our 
 part, he of his own good will first loved us, as John tells us. 
 (1 John iii. 16.) — Those are here called sinners, (as in many 
 other places,) who are wholly vicious and given up to sin, 
 according to what is said in John ix. 31, " God hears not sin- 
 ners," that is, men abandoned and altogether wicked. The 
 woman called " a sinner/' was one of a shameful character. 
 (Luke vii. 37.) And this meaning appears more evident 
 from the contrast which immediately follows, — -for being now 
 justified through his blood : for since he sets the two in oppo- 
 
 1 Calvin has omitted what is said of the " good " man ; for whom, it is 
 said, one would perhaps even dare to die. The "just," llxaio;, is he who 
 acts according to what justice requires, and according to what the Rabbins 
 
 say, " What is mine is mine, and what is thine is thine," \?W "]?&) vS? *?& : 
 but the " good," LyuSls, is the kind, the benevolent, the beneficent, called 
 31t3 in Hebrew ; who is described by Cicero as one who does good to those 
 to whom he can, (vir bonus est is, qui prodest quibus potest.) 
 
 There is here an evident contrast between these words and those em- 
 ployed in verses 6 and 8, to designate the character of those for whom 
 Christ died. The just, Hixaio;, is the opposite of the " ungodly," «.viZm, who, 
 by not worshipping and honouring God, is guilty of injustice of the highest 
 kind, and in this sense of being unjust it is found in ch. iv. 5, where God 
 is said to "justify the ungodly," that is, him who is unjust by withholding 
 from God the homage which rightly belongs to him. Phavorinus gives 
 u6ipiro;, unlawful, unjust, as one of its meanings. — What forms a contrast 
 with " good " is sinner, x^a^ruXo;, which often means wicked, mischievous, 
 one given to vice and the doing of evil. Suidas describes a^a^roikoi as those 
 who determine to live in transgression, »i -Tra.^a.to^a avC,** -r^ai^ovfavoi ; and 
 Schleusner gives " scelestus — wicked," " fiagitiosus — full of mischief," as 
 being sometimes its meaning. 
 
 But the description goes farther, for in ver. 10 the word " enemies, 
 *xH''" is introduced in order to complete the character of those for whom 
 Christ died. They were not only " ungodly," and therefore unjust towards 
 God, and " wicked," given to all evils ; but also " enemies," entertaining 
 hatred to God, and carrying on war, as it were, against him. — Ed. 
 
CHAP. V. 10. EPISTLE TO THE ROMANS. 197 
 
 sition, the one to the other, and calls those justified who are 
 delivered from the guilt of sin, it necessarily follows that 
 those are sinners who, for their evil deeds, are condemned. 1 
 The import of the whole is, — since Christ has attained 
 righteousness for sinners by his death, much more shall he 
 protect them, being now justified, from destruction. And in 
 the last clause he applies to his own doctrine the compari- 
 son between the less and the greater : for it would not have 
 been enough for salvation to have been once procured for 
 us, were not Christ to render it safe and secure to the end. 
 And this is what the Apostle now maintains ; so that we 
 ought not to fear, that Christ will cut off the current of his 
 favour while we are in the middle of our course : for inas- 
 much as he has reconciled us to the Father, our condition is 
 such, that he purposes more efficaciously to put forth and 
 daily to increase his favour towards us. 
 
 10. For if, when we were ene- 10. Si enira quum inimici esse- 
 
 mies, we were reconciled to God by mus, reconciliati sumus Deo per 
 
 the death of his Son ; much more, mortem Filii ejus ; multo magis, 
 
 being reconciled, we shall be saved reconciliati, servabimur per vitam 
 
 by his life. ipsius. 
 
 This is an explanation of the former verse, amplified by 
 introducing a comparison between life and death. We were 
 enemies, he says, when Christ interposed for the purpose of 
 propitiating the Father : through this reconciliation we are 
 now friends ; since this was effected by his death ; much 
 more influential and efficacious will be his life. 2 We hence 
 
 1 The meaning given to eunarwt is not peculiar. It is used with an 
 accusative in two senses, — to recommend, to commend, to praise, as in 
 ch. xvi. 1 ; 2 Cor. iii. 1 ; v. 12 ; x. 12, 18 ; and also, to prove, to demon- 
 strate, to shew, to render manifest or certain, and thus to confirm, as in 
 ch. iii. 5; 2 Cor. vi. 4; vii. 11 ; Gal. ii. 18; Schleusner refers to this 
 passage as an instance of the latter meaning. That God proved, or 
 rendered manifest, or conspicuously shewed, his love, seems to be the most 
 suitable idea, as the proof or the evidence is stated in the words which 
 follow. The Syriac version gives the sense of shewing or proving. Va- 
 tablus has " proves " or verifies ; Grotius, " renders conspicuous ;" Beza, 
 " commends," as our version and Macknight ; Doddridge, " recommends ;" 
 Hodge, '•' renders conspicuous." — Ed. 
 
 2 " By his life," the abstract for the concrete ; it means, " through him 
 being alive," being at God's right hand, having every power committed to 
 him, and making intercession for us, chap. viii. 34. " Because / live, ye 
 shall live also." John xiv. 19. — Ed. 
 
198 COMMENTARIES ON THE CHAP. V. 11. 
 
 have ample proofs to strengthen our hearts with confidence 
 respecting our salvation. By saying that we were recon- 
 ciled to God by the death of Christ, he means, that it was 
 the sacrifice of expiation, by which God was pacified towards 
 the world, as I have showed in the fourth chapter. 
 
 But the Apostle seems here to be inconsistent with him- 
 self ; for if the death of Christ was a pledge of the divine 
 love towards us, it follows that we were already acceptable 
 to him ; but he says now, that we were enemies. To this I 
 answer, that as God hates sin, we are also hated by him as 
 far as we are sinners ; but as in his secret counsel he chooses 
 us into the body of Christ, he ceases to hate us : but re- 
 storation to favour is unknown to us, until we attain it by 
 faith. Hence with regard to us, we are always enemies, 
 until the death of Christ interposes in order to propitiate 
 God. And this twofold aspect of things ought to be no- 
 ticed ; for we do not know the gratuitous mercy of God 
 otherwise than as it appears from this — that he spared not 
 his only -begotten Son ; for he loved us at a time when there 
 was discord between him and us : nor can we sufficiently 
 understand the benefit brought to us by the death of Christ, 
 except this be the beginning of our reconciliation with God, 
 that we are persuaded that it is by the expiation that has 
 been made, that he, who was before justly angry with us, is 
 now propitious to us. Since then our reception into favour 
 is ascribed to the death of Christ, the meaning is, that guilt 
 is thereby taken away, to which we should be otherwise ex- 
 posed. 
 
 11. And not only so, but we also 11. Non solum autem, sed etiara 
 joy in God, through our Lord Jesus gloriamur in Deo per Dominum 
 Christ, by whom we have now re- Iesum Christum, per quem nunc re- 
 ceived the atonement. conciliationem accepimus. 
 
 11. And not this only, &c. He now ascends into the 
 highest strain of glorying ; for when we glory that God is 
 ours, whatever blessings can be imagined or wished, ensue 
 and flow from this fountain ; for God is not only the chief 
 of all good things, but also possesses in himself the sum and 
 substance of all blessings ; and he becomes ours through 
 Christ. We then attain this by faith, — that nothing is 
 
CHAP. V. 12. EPISTLE TO THE ROMANS. 199 
 
 wanting to us as to happiness. Nor is it in vain that he so 
 often mentions reconciliation : it is, first, that we may be 
 taught to fix our eyes on the death of Christ, whenever we 
 speak of our salvation ; and, secondly, that we may know 
 that our trust must be fixed on nothing else, but on the ex- 
 piation made for our sins. 
 
 12. Wherefore, as by one man sin 12. Quamobrem sicut per unum 
 entered into the world, and death hominem peccatum in mundum in- 
 by sin ; and so death passed upon all troiit, et per peccatum mors ; atque 
 men, for that all have sinned : ita in omnes homines mors perva- 
 
 gata est, quandoquidem omnes pec- 
 caverunt : 
 
 13. (For until the law sin was in 13. (Nam usque ad legem pecca- 
 the world : but sin is not imputed turn erat in mundo ; peccatum autem 
 when there is no law. non imputatur, quum non est lex : 
 
 14. Nevertheless death reigned 14. Sed regnavit mors ab Adam 
 from Adam to Moses, even over usque ad Mosen, etiam in eos qui 
 them that had not sinned after the non peccaverunt ad similitudinem 
 similitude of Adam's transgression, prsevericationis Adam, qui est figura 
 who is the figure of him that was to futuri. 
 
 come. 
 
 12. Wherefore as, &c. He now begins to enlarge on the 
 same doctrine, by comparing with it what is of an opposite 
 character. For since Christ came to redeem us from the 
 calamity into which Adam had fallen, and had precipitated 
 all his posterity with him, we cannot see with so much clear- 
 ness what we have in Christ, as by having what we have 
 lost in Adam set before us, though all things on both sides 
 are not similar : hence Paul subjoins an exception, which we 
 shall notice in its place ; and we shall also point out any 
 other difference that may occur. The incompleteness of the 
 sentence sometimes renders it obscure, as when the second 
 clause, which answers to the former, is not expressed. But 
 we shall endeavour to make both plain when we come to 
 those parts. 1 
 
 1 The beginning of this verse has occasioned a vast number of conjec- 
 tures, both as to the connection and as to the corresponding clause to the 
 first sentence. Most agree in the main with Calvin on these two points. 
 Hodge announces a similar view as to the connection in these words, — 
 " The idea of men being regarded and treated, not according to their own 
 merits, but the merit of another, is contrary to the common mode of think- 
 ing among men. The Apostle illustrates and enforces it by an appeal to the 
 great analogous fact in the history of the world." 
 
 As to the corresponding clause, that it is found in the 18th verse, there 
 
200 COMMENTARIES ON THE CHAP. V. 12. 
 
 Sin entered into the world, &c. Observe the order which 
 he keeps here ; for he says, that sin preceded, and that from 
 sin death followed. There are indeed some who contend, 
 that we are so lost through Adam's sin, as though we perish- 
 ed through no fault of our own, but only, because he had 
 sinned for us. But Paul distinctly affirms, that sin extends 
 to all who suffer its punishment : and this he afterwards 
 more fully declares, when subsequently he assigns a reason 
 why all the posterity of Adam are subject to the dominion 
 of death ; and it is even this — because we have all, he says, 
 sinned. But to sin in this case, is to become corrupt and 
 vicious ; for the natural depravity which we bring from our 
 mother's womb, though it brings not forth immediately its 
 own fruits, is yet sin before God, and deserves his vengeance : 
 and this is that sin which they call original. For as Adam 
 at his creation had received for us as well as for himself the 
 gifts of God's favour, so by falling away from the Lord, he 
 in himself corrupted, vitiated, depraved, and ruined our na- 
 ture ; for having been divested of God's likeness, he could 
 
 is a common consent, — Pareus, Willet, Orotius, Doddridge, Scott, Stuart, 
 Chalmers, &c. ; the intervening verses are viewed as parenthetic. 
 
 The phrase, ha rovre, and also Hi and bZv, are sometimes nsed anticipa- 
 tively as well as retrospectively, as their corresponding particles are often in 
 Hebrew. See note on chap. ii. 1 . That Paul uses ha toZto in this way ap- 
 pears evident from chap. iv. 16 ; xiii. 6 ; 1 Cor. xi. 10. It anticipates here, 
 as I think, what is afterwards expressed by ty $, as in chap. iv. 16, by ha, 
 in chap. xiii. 6, by ya%, and in 1 Cor. xi. 10, by ha before angels. Then the 
 meaning of the verse would be conveyed by the following rendering, — 
 
 12. For this reason — as through one man sin entered into the world, 
 and through sin death, even so death came on all men, because all 
 have sinned. 
 
 According to this view, the corresponding clause is in the verse itself. 
 The sentiment of the passage is this, — through one man sin entered and 
 death followed ; and death followed as to all mankind, because all had 
 sinned. Then, according to his usual manner, the Apostle takes up the 
 last subject, " sin," issuing in the death of all ; and at the end of the 14th 
 verse he goes back to " the one man," Adam, who he says was a type of 
 another: and this sentence is made the text of what follows till the end of 
 the 19th verse. Having before referred to the state of things before the 
 " law," in the two remaining verses he refers to the bearing of the law on 
 his subject, and shows that there is in Christ an abundant provision for the 
 increase of sin occasioned by the law. 
 
 So abundant is grace that it is fully sufficient to remove original sin, 
 actual sins — its fruits, and the sins discovered by the law, and by its means 
 increased and enhanced. Hence superabundance is ascribed to it. — Ed. 
 
CHAP. V. 12. EPISTLE TO THE ROMANS. 201 
 
 not have generated seed but what was like himself. Hence 
 we have all sinned ; for we are all imbued with natural cor- 
 ruption, and so are become sinful and wicked. Frivolous 
 then was the gloss, by which formerly the Pelagians endea- 
 voured to elude the words of Paul, and held, that sin de- 
 scended by imitation from Adam to the whole human race ; 
 for Christ would in this case become only the exemplar and 
 not the cause of righteousness. Besides, we may easily 
 conclude, that he speaks not here of actual sin ; for if every 
 one for himself contracted guilt, why did Paul form a com- 
 parison between Adam and Christ ? It then follows that 
 our innate and hereditary depravity is what is here re- 
 ferred to. 1 
 
 1 The particles If <£, at the end of this verse, have been variously ren- 
 dered, without much change in the meaning. " In quo — in which," i.e., 
 sin, Augustine ; " in quo — in whom," i.e., man, Chrysostorn, and Beza ; 
 " per quem — by or through whom," Grotius ; " propterea quod," vel, 
 " quia," vel, " quoniam — because," Luther, Parens, and Raphelius ; which 
 is the same with that of Calvin. See Matt. xxvi. 50 ; 2 Cor. v. 4; Phil, 
 iii. 12. 
 
 Wolfius quotes a singular passage from a Jewish Rabbi, Moses Tranensis, 
 " In the sin which the first man sinned, the whole world through him (or 
 in him, "Q) sinned ; for he was every man, or all mankind — D*1N ?2 ilf ""J." 
 The idea is exactly the same with that of the Apostle. 
 
 " There are three things," says Parens, " which are to be considered in 
 Adam's sin, — the sinful act, the penalty of the law, and the depravity of 
 nature ; or in other words, the transgression of the command, the punish- 
 ment of death, and natural corruption, which was the loss of God's image, 
 and in its stead came deformity and disorder. From none of these his 
 posterity are free, but all these have descended to them ; there is a parti- 
 cipation of the transgression, an imputation of guilt, and the propagation 
 of natural depravity. There is a participation of the sin ; for all his pos- 
 terity were seminally in his loins, so that all sinned in his sin, as Levi 
 paid tithes in the loins of Abraham ; and as children are a part of their 
 parents, so children are in a manner partakers of their parents' sin. There 
 is also an imputation of guilt ; for the first man so stood in favour, that 
 when he sinned, not only he, but also all his posterity fell with him, and 
 became with him subject to eternal death. And lastly, there is the pro- 
 pagation or the generation of a dreadful deformity of nature ; for such as 
 Adam became after the fall, such were the children he begat, being after 
 his own image, and not after the image of God. Gen. v. 1.... All these 
 things, as to the first sin, apply to the parent and also to the children, with 
 only this difference — that Adam sinning first transgressed, first contracted 
 guilt, and first depraved his nature, — and that all these things belong to his 
 posterity by participation, imputation, and propagation." 
 
 Both Stuart and Barnes stumble here; and though they denounce 
 theorizing, and advocate adherence to the language of Scripture, they 
 do yet theorize and attempt to evade the plain and obvious meaning 
 
202 COMMENTARIES ON THE CHAP. V. 13. 
 
 13. For until the law, &c. This parenthesis anticipates 
 an objection : for as there seems to be no transgression with- 
 out the law, it might have been doubted whether there were 
 before the law any sin : that there was after the law ad- 
 mitted of no doubt. The question only refers to the time 
 preceding the law. To this then he gives this answer — that 
 though God had not as yet denounced judgment by a written 
 law, yet mankind were under a curse, and that from the 
 womb ; and hence that they who led a wicked and vicious 
 life before the promulgation of the law, were by no means 
 exempt from the condemnation of sin ; for there had always 
 been some notion of a God, to whom honour was due, and 
 there had ever been some rule of righteousness. This view 
 is so plain and so clear, that of itself it disproves every op- 
 posite notion. 
 
 But sin is not imputed, &c. Without the law reproving us, 
 we in a manner sleep in our sins ; and though we are not 
 ignorant that we do evil, we yet suppress as much as we can 
 the knowledge of evil offered to us, at least we obliterate 
 it by quickly forgetting it. While the law reproves and 
 chides us, it awakens us as it were by its stimulating power, 
 that we may return to the consideration of God's judgment. 
 The Apostle then intimates that men continue in their per- 
 verseness when not roused by the law, and that when the 
 difference between good and evil is laid aside, they securely 
 and joyfully indulge themselves, as if there was no judgment 
 to come. But that before the law iniquities were by God 
 imputed to men is evident from the punishment of Cain, 
 from the deluge by which the whole world was destroyed, 
 from the fate of Sodom, and from the plagues inflicted on 
 Pharaoh and Abimelech on account of Abraham, and also 
 
 of this passage. But in trying to avoid one difficulty, they make for 
 themselves another still greater. The penalty, or the imputation of guilt, 
 they admit ; which is indeed undeniable, as facts, as well as Scripture, 
 most clearly prove : but the participation they deny, though words could 
 hardly be framed to express it more distinctly than the words of this verse ; 
 and thus, according to their view, a punishment is inflicted without a pre- 
 vious implication in an offence ; while the Scriptural account of the mat- 
 ter is, according to what Calvin states, that " sin extends to all who suffer 
 its punishment," though he afterwards explains this in a way that is not 
 altogether consistent. — Ed. 
 
CHAP. V. 13. EPISTLE TO THE ROMANS. 203 
 
 from the plagues brought on the Egyptians. That men also 
 imputed sin to one another, is clear from the many com- 
 plaints and expostulations by which they charged one an- 
 other with iniquity, and also from the defences by which 
 they laboured to clear themselves from accusations of doing 
 wrong. There are indeed many examples which prove that 
 every man was of himself conscious of what was evil and of 
 what was good : but that for the most part they connived at 
 their own evil deeds, so that they imputed nothing as a sin 
 to themselves unless they were constrained. When there- 
 fore he denies that sin without the law is imputed, he speaks 
 comparatively ; for when men are not pricked by the goads 
 of the law, they become sunk in carelessness. 1 
 
 But Paul wisely introduced this sentence, in order that 
 the Jews might hence more clearly learn how grievously 
 they offended, inasmuch as the law openly condemned them ; 
 for if they were not exempted from punishment whom God 
 had never summoned as guilty before his tribunal, what 
 would become of the Jews to whom the law, like a herald, 
 had proclaimed their guilt, yea, on whom it denounced judg- 
 ment ? There may be also another reason adduced why he 
 expressly says, that sin reigned before the law, but was not 
 imputed, and that is, that we may know that the cause of 
 death proceeds not from the law, but is only made known 
 by it. Hence he declares, that all became miserably lost 
 
 1 This verse, as bearing on the argument, may he viewed rather differ- 
 ently. This and the following verse contain an explanation or an illustra- 
 tion of the last, the 12th. He states in this verse two things : a fact and 
 a general principle ; the fact is, that sin, the first sin in its evident effects, 
 (for he speaks throughout of no other sin, as to Adam, or as producing 
 death,) was in the world before the law of Moses was given ; and the 
 general principle he avows is, that no sin is imputed where there is no 
 law. Having made this last admission, he proceeds in the 14th to say, 
 that "nevertheless," or notwithstanding, death, the effect of sin, prevailed 
 in the world, and prevailed even as to those who did not actually or per- 
 sonally sin as Adam did. He takes no account of personal sins, for his 
 object was to show the effects of the first sin. And then he says, that in 
 this respect Adam was a kind of type, a figure, a representative of Christ 
 who was to come ; and in the three verses which follow, the 15th, the 16th, 
 and 17 th, he traces the similitude between the two, pointing out at the 
 same time the difference, which in every instance is in favour of the last 
 Adam. That two? signifies here likeness and not identity, is quite cer- 
 tain, whatever may be its common meaning, because its import is exem- 
 plified and illustrated in the verses which follow. — Ed. 
 
204 COMMENTARIES ON THE CHAP. V. 14. 
 
 immediately after the fall of Adam, though their destruction 
 was only made manifest by the law. If you translate the 
 adversative Se, though, the text would run better; for the 
 meaning is, that though men may indulge themselves, they 
 cannot yet escape God's judgment, even when there is no 
 law to reprove them. 
 
 Death reigned from Adam, &c. He explains more clearly 
 that it availed men nothing that from Adam to the time 
 when the law was promulgated, they led a licentious and 
 careless life, while the difference between good and evil was 
 wilfully rejected, and thus, without the warning of the law, 
 the remembrance of sin was buried ; yea, that this availed 
 them nothing, because sin did yet issue in their condemna- 
 tion. It hence appears, that death even then reigned ; for 
 the blindness and obduracy of men could not stifle the judg- 
 ment of God. 
 
 14. Even over them, &c. Though this passage is com- 
 monly understood of infants, who being guilty of no actual 
 sin, die through original sin, I yet prefer to regard it as re- 
 ferring to all those who sinned without the law ; for this 
 verse is to be connected with the preceding clause, which 
 says, that those who were without the law did not impute 
 sin to themselves. Hence they sinned not after the simili- 
 tude of Adam's transgression ; for they had not, like him, 
 the will of God made known to them by a certain oracle : 
 for the Lord had forbidden Adam to touch the fruit of the 
 tree of the knowledge of good and evil ; but to them he 
 had given no command besides the testimony of conscience. 
 The Apostle then intended to imply, that it did not happen 
 through the difference between Adam and his posterity 
 that they were exempt from condemnation. Infants are at 
 the same time included in their number. 
 
 Who is a type of him who ivas to come. This sentence is 
 put instead of a second clause ; for we see that one part 
 only of the comparison is expressed, the other is omitted — 
 an instance of what is called anacoluthon} You are then to 
 take the meaning as though it was said, " As by one man 
 
 1 ' ' Avax.'oXov6ov, not consequent : a figure in grammar when a word or a 
 clause, required by a former one, is not put down. — Ed. 
 
CHAP. V. 1 5. EPISTLE TO THE ROMANS. 205 
 
 sin entered into the whole world, and death through sin, so 
 by one man righteousness returned, and life through right- 
 eousness." But in saying that Adam bore a resemblance to 
 Christ, there is nothing incongruous ; for some likeness 
 often appears in things wholly contrary. As then we are 
 all lost through Adam's sin, so we are restored through 
 Christ's righteousness : hence he calls Adam not inaptly the 
 type of Christ. But observe, that Adam is not said to be 
 the type of sin, nor Christ the type of righteousness, as 
 though they led the way only by their example, but that 
 the one is contrasted with the other. Observe this, lest you 
 should foolishly go astray with Origen, and be involved in a 
 pernicious error ; for he reasoned philosophically and pro- 
 fanely on the corruption of mankind, and not only dimi- 
 nished the grace of Christ, but nearly obliterated it altoge- 
 ther. The less excusable is Erasmus, who labours much in 
 palliating a notion so grossly delirious. 
 
 15. But not as the offence, so also 15. Sed non sicut delictum, ita et 
 
 is the free gift. For if through the donum ; nam si unius delicto 1 multi 
 
 offence of one many be dead ; much mortui sunt, multo magis gratia Dei 
 
 more the grace of God, and the gift et donum Dei in gratia, quse fuit 
 
 by grace, which is by one man, Jesus unius hominis Christi, in multos 
 
 Christ, hath abounded unto many. abundavit. 
 
 15. But not as the offence, &c. Now follows the rectifying 
 or the completion of the comparison already introduced. 
 The Apostle does not, however, very minutely state the 
 
 1 Delicto — fault, w{«*™^« — stumbling, fall, transgression. Perhaps 
 the last would be the best word here. It is rendered sometimes in the 
 plural number "trespasses," Matt, xviii. 35; 2 Cor. v. 19; Eph. ii. 1. 
 Macknight renders it here " fall," but most " offence." The comparison 
 here is between the sin of one, which produced death, and the grace of 
 God through one, which brings the " gift" of life ; and the difference, 
 " much more," seems to refer to the exuberance of grace by which man is 
 to be raised to a higher state than that from which Adam fell. " A little 
 lower than the angels " was man in his first creation ; he is by exuberance 
 of grace to be raised to a state as high as that of angels, if not higher ; or 
 we may take " much more" as intimating the greater power of grace to 
 recover than sin to destroy. Sin is the act of man, and issued in death ; but 
 grace is the act of God, and will therefore with greater certainty issue in 
 life. 
 
 " Adam's life after his fall was even as a slow dying, that reached its 
 completion in his physical death ; Christ's £fi>Dsr««w« of mankind is also 
 gradual, the height of which is in the glorification of the body." — Olshausen. 
 
206 COMMENTARIES ON THE CHAP. V. 15. 
 
 points of difference between Christ and Adam, but he ob- 
 viates errors into which we might otherwise easily fall, and 
 what is needful for an explanation we shall add. Though 
 he mentions oftentimes a difference, yet there are none of 
 these repetitions in which there is not a want of a corre- 
 sponding clause, or in which there is not at least an ellipsis. 
 Such instances are indeed defects in a discourse ; but they 
 are not prejudicial to the majesty of that celestial wisdom 
 which is taught us by the Apostle ; it has, on the contrary, 
 so happened through the providence of God, that the highest 
 mysteries have been delivered to us in the garb of an humble 
 style, 1 in order that our faith may not depend on the potency 
 of human eloquence, but on the efficacious working of the 
 Spirit alone. 
 
 He does not indeed even now expressly supply the defi- 
 ciency of the former sentence, but simply teaches us, that 
 there is a greater measure of grace procured by Christ, than 
 of condemnation introduced by the first man. What some 
 think, that the Apostle carries on here a chain of reasoning, 
 I know not whether it will be deemed by all sufficiently 
 evident. It may indeed be justly inferred, that since the 
 fall of Adam had such an effect as to produce the ruin of 
 many, much more efficacious is the grace of God to the be- 
 nefit of many ; inasmuch as it is admitted, that Christ is 
 much more powerful to save, than Adam was to destroy. 
 But as they cannot be disproved, who wish to take the pas- 
 sage without this inference, I am willing that they should 
 
 1 " Sub contemptibili verborum humilitate." This sort of derogatory 
 language as to the style of Scripture, Calvin had evidently learnt from the 
 fathers. Chrysostom and Jerome did sometimes say most unwarrantable 
 things in this respect, and that in a great measure because they did not 
 understand the style of the New Testament, and in part with the view of 
 taking away, by an admission, the force of objections alleged by admirers 
 of Grecian and refined diction. The style of the New Testament is that 
 of the Old ; and hardly any of the fathers, except Oriyen and Jerome, 
 knew Hebrew, and the latter learnt it only in his old age, so that he could 
 have had no great insight into its peculiarities. One like Chrysostom, 
 brought up in the refinements of Grecian literature, was a very unfit judge 
 of the style of the New Testament, and hence it is that the criticisms of 
 the Greek fathers in general are comparatively of very little value. 
 
 The whole of this passage, 12-19, is constructed according to the model 
 of the Hebrew style ; and when rightly understood, it will appear to con- 
 tain none of those defects ascribed to it. — Ed. 
 
CHAP. V. 15. EPISTLE TO THE ROMANS. 20 7 
 
 choose either of these views ; though what next follows can- 
 not be deemed an inference, yet it is of the same meaning. 
 It is hence probable, that Paul rectifies, or by way of ex- 
 ception modifies, what he had said of the likeness between 
 Christ and Adam. 
 
 But observe, that a larger number (plures) are not here 
 contrasted with many (multis,) for he speaks not of the num- 
 ber of men : but as the sin of Adam has destroyed many, he 
 draws this conclusion, — that the righteousness of Christ will 
 be no less efficacious to save many. 1 
 
 When he says, by the offence of one, &c, understand him 
 as meaning this, — that corruption has from him descended 
 to us : for we perish not through his fault, as though we 
 were blameless ; but as his sin is the cause of our sin, Paul 
 ascribes to him our ruin : our sin I call that which is im- 
 planted in us, and with which we are born. 
 
 The grace of God and the gift of God through grace, &c. 
 Grace is properly set in opposition to offence ; the gift which 
 proceeds from grace, to death. Hence grace means the free 
 goodness of God or gratuitous love, of which he has given us 
 a proof in Christ, that he might relieve our misery : and 
 gift is the fruit of this mercy, and hath come to us, even the 
 
 1 It is evident that " the many," ei ^oXXoi, include those connected with 
 the two parties — the many descendants of Adam, and the many believers 
 in Christ. And " the many" was adopted to form a contrast with the 
 "one." 
 
 "The many" are termed "all" in ver. 18, and again, "the many," in 
 ver. 19. They are called "the many" and "all" alike with regard both 
 to Adam and to Christ. Some maintain that the terms are coextensive 
 in the two instances. That the whole race of man is meant in the one 
 instance, cannot be doubted : and is there any reason why the whole race 
 of man should not be included in the second ? Most clearly there is. The 
 Apostle speaks of Adam and his posterity, and also of Christ and his people, 
 or those " who receive abundance of grace," or, " are made righteous ;" 
 and " the many " and the " all " are evidently those who belong to each se- 
 parately. In no other way can the words Avith any consistency be under- 
 stood. All who fell in Adam do not certainly " receive abundance of 
 grace," and are not " made righteous." And it is not possible, as Profes- 
 sor Hodge observes, " so to eviscerate such declarations as these, as to 
 make them to contain nothing more than that the chance of salvation is 
 offered to all men." This is indeed contrary to evident facts. Nor can 
 they mean, that a way of acceptance has been opened, which is suitable to 
 all ; for though this is true, it yet cannot be the meaning here. Hence 
 " the many " and the " all," as to Adam, are all his descendants ; and " the 
 many" and the " all," as to Christ, are those who believe. — Ed. 
 
20S COMMENTARIES ON THE CHAP. V. 16. 
 
 reconciliation by which we have obtained life and salvation, 
 righteousness, newness of life, and every other blessing. We 
 hence see how absurdly the schoolmen have defined grace, 
 who have taught that it is nothing else but a quality infused 
 into the hearts of men : for grace, properly speaking, is in 
 God ; and what is in us is the effect of grace. And he says, 
 that it is by one man ; for the Father has made him the 
 fountain out of whose fulness all must draw. And thus he 
 teaches us, that not even the least drop of life can be found 
 out of Christ, — that there is no other remedy for our poverty 
 and want, than what he conveys to us from his own abund- 
 ance. 
 
 16. And not as it was by one that 16. Et non sicut per umun qui 
 sinned, 1 so is the gift : for the judg- peccaverat, ita donum ; judicium 
 ment was by one to condemnation, enim ex uno in condemationem, do- 
 but the free gift is of many offences num autem ex multis delictis in jus- 
 unto j ustification . tificationem . 
 
 16. This is especially an explanation of what he had said 
 before, — that by one offence guilt issued in the condemna- 
 tion of us all, but that grace, or rather the gratuitous gift, 
 is efficacious to our justification from many offences. It is 
 indeed an expansion of what the last verse contains ; for 
 he had not hitherto expressed, how or in what respect Christ 
 excelled Adam. This difference being settled, it appears 
 evident, that their opinion is impious, who have taught that 
 we recover nothing else by Christ but a freedom from ori- 
 ginal sin, or the corruption derived from Adam. Observe 
 also, that these many offences, from which he affirms we are 
 freed through Christ, are not to be understood only of those 
 which every one must have committed before baptism, but 
 
 1 Many copies have a^a^^aTas — sin ; but it is a reading deemed by 
 Oriesbach of less authority than the received text, a^a^rxiravros — sinning : 
 yet there being good MSS. in its favour, and several versions, especially 
 the Syriac and the Vulgate, and the passage requiring it, this reading is 
 to be preferred. Then the rendering would be the following, — 
 
 And not as through one sin, is the free gift — (taenfia. ;) for judgment 
 
 was indeed from one sin to condemnation, but the free favour {x"-i' ff ~ 
 
 /u,a) is from many trespasses to justification. 
 
 It is the character of the Apostle's style to change his words, while the 
 
 same idea is often intended. The comparison here is between the one sin 
 
 which issued in condemnation, and the many trespasses or offences, from 
 
 which a justification is the favour obtained. — Ed. 
 
CHAP. V. 1 7. EPISTLE TO THE ROMANS. 209 
 
 also of those by which the saints contract daily new guilt ; 
 and on account of which they would be justly exposed to 
 condemnation, were they not continually relieved by this 
 grace. 
 
 He sets gift in opposition to judgment : by the latter 
 he means strict justice ; by the former, gratuitous pardon. 
 From strict justice comes condemnation ; from pardon, abso- 
 lution. Or, which is the same thing, were God to deal with 
 us according to justice, we should be all undone ; but he 
 justifies us freely in Christ. 
 
 17. For if by one man's offence 17. Si enim unius delicto mors 
 
 death reigned by one; much more they regnavit perunum; multo magis, 
 
 which receive abundance of grace, qui exuberantiam gratise et donijus- 
 
 and of the gift of righteousness, shall titise acceperunt, in vita regnabunt 
 
 reign in life by one, Jesus Christ.) 1 per unum Iesum Christum.) 
 
 17. For if for the offence of one, &c. He again subjoins a 
 general explanation, on which he dwells still further ; for it 
 was by no means his purpose to explain every part of the 
 subject, but to state the main points. He had before de- 
 clared, that the power of grace had surpassed that of sin : 
 and by this he consoles and strengthens the faithful, and, at 
 the same time, stimulates and encourages them to meditate 
 on the benignity of God. Indeed the design of so studious 
 a repetition was,' — that the grace of God might be worthily 
 set forth, that men might be led from self-confidence to trust 
 in Christ, that having obtained his grace they might enjoy 
 full assurance ; and hence at length arises gratitude. The 
 sum of the whole is this — that Christ surpasses Adam ; the 
 sin of one is overcome by the righteousness of the other ; the 
 curse of one is effaced by the grace of the other ; from one, 
 
 1 This verse, according to the usual manner of the Apostle, -whose style 
 is that of the Prophets, includes the two main ideas of the two preceding 
 verses, in another form, and in an inverted order, as it refers first to the one 
 offence and then to the one man, in the first clause ; and the same order is 
 followed in the second ; " the exuberance of grace " is to cover the many 
 offences before mentioned, as opposed to the one offence, and to one man is 
 opposed one Christ Jesus. 
 
 The reading lv r% t», though according to Griesbach, it is not, as to 
 MSS., of equal authority with the received text, is yet to be preferred; for 
 rod ho; makes a tautology, and destroys the order which we find preserved 
 in the second clause. — Ed. 
 
 
 
210 COMMENTARIES ON THE CHAP. V. J 7. 
 
 death has proceeded, which is absorbed by the life which 
 the other bestows. 
 
 But the parts of this comparison do not correspond ; in- 
 stead of adding, " the gift of life shall more fully reign and 
 nourish through the exuberance of grace," he says, that " the 
 faithful shall reign ;" which amounts to the same thins" : for 
 the reign of the faithful is in life, and the reign of life is in 
 the faithful. 
 
 It may further be useful to notice here the difference be- 
 tween Christ and Adam, which the Apostle omitted, not 
 because he deemed it of no importance, but unconnected 
 with his present subject. 
 
 The first is, that by Adam's sin we are not condemned 
 through imputation alone, as though we were punished only 
 for the sin of another ; but we suffer his punishment, be- 
 cause we also ourselves are guilty ; for as our nature is vi- 
 tiated in him, it is regarded by God as having committed sin. 
 But through the righteousness of Christ we are restored in 
 a different way to salvation ; for it is not said to be accepted 
 for us, because it is in us, but because we possess Christ 
 himself with all his blessings, as given to us through the 
 bountiful kindness of the Father. Hence the gift of right- 
 eousness is not a quality with which Grod endows us, as 
 some absurdly explain it, but a gratuitous imputation of 
 righteousness ; for the Apostle plainly declares what he un- 
 derstood by the word grace. The other difference is, that 
 the benefit of Christ does not come to all men, while Adam 
 has involved his whole race in condemnation ; and the rea- 
 son of this is indeed evident ; for as the curse we derive 
 from Adam is conveyed to us by nature, it is no wonder that 
 it includes the whole mass ; but that we may come to a par- 
 ticipation of the grace of Christ, we must be ingrafted in 
 him by faith. Hence, in order to partake of the miserable 
 inheritance of sin, it is enough for thee to be man, for it 
 dwells in flesh and blood ; but in order to enjoy the right- 
 eousness of Christ it is necessary for thee to be a believer ; 
 for a participation of him is attained only by faith. He 
 is communicated to infants in a peculiar way; for they have 
 by covenant the right of adoption, by which they pass over 
 
CHAP. V. J 8. EPISTLE TO THE ROMANS. 211 
 
 unto a participation of Christ. 1 Of the children of the godly 
 I speak, to whom the promise of grace is addressed ; for 
 others are by no means exempted from the common lot. 
 
 18. Therefore, as by the offence of 18. Itaque quemadmodum, per 
 
 one judgment came upon all men to unius delictum, in omnes homines 
 
 condemnation ; even so by the right- in condemnationem ; sic et per 
 
 eousness of one the free gift came up- unius justificationem, in omnes 
 
 on all men unto justification of life. homines in justificationem vitse. 
 
 18. Therefore, &c. This is a defective sentence ; it will be 
 complete if the words condemnation and justification be read 
 in the nominative case ; as doubtless you must do in order 
 to complete the sense. We have here the general conclusion 
 from the preceding comparison ; for, omitting the mention 
 of the intervening explanation, he now completes the com- 
 parison, " As by the offence of one we were made (constituti) 
 sinners ; so the righteousness of Christ is efficacious to jus- 
 tify us." He does not say the righteousness — So/caioavvvv, 
 but the justification — 8i/caia>/jLa, 2 of Christ, in order to remind 
 us that he was not as an individual just for himself, but that 
 the righteousness with which he was endued reached farther, 
 in order that, by conferring this gift, he might enrich the 
 faithful. He makes this favour common to all, because it is 
 propounded to all, and not because it is in reality extended 
 to all ; for though Christ suffered for the sins of the whole 
 world, and is offered through God's benignity indiscrimin- 
 ately to all, yet all do not receive him. 3 
 
 1 The original is, " Habent enim in foedere jus adoptionis, quo in Christi 
 communionem transeunt." — Ed. 
 
 2 The meaning of this word is evident here ; for it stands in contrast 
 with <xa£a,rtrwpa. — offence or transgression, in the former clause, and is 
 identical in sense with vvuxiyi — obedience, in the next verse. It means 
 what is appointed and adjudged as right ; and hence it is f endered " or- 
 dinance," Luke i. 6 ; "judgment," Rom. i. 32 ; and, in verse 16 of this 
 chapter, "justification," when it stands opposed to xarax^ifia — condemna- 
 tion, and means absolution, acquittal, as the determination of the judge. 
 It signifies here, that what Christ did was according to God's appoint- 
 ment ; it was something directly contrary to offence or transgression ; and 
 what it was is explained in the next verse by the word " obedience." 
 Wolfius says, that liixaiap* is the satisfaction of Christ, or his active and 
 passive obedience, verse 19, — that ^txaiottvm is the merit of Christ, obtained 
 by his death and applied to us by faith, chap. iii. 22, — and that Itxalua-n 
 is the act of justification which follows from the satisfaction of Christ, 
 apprehended by faith. — Ed. 
 
 3 " Nam etsi passus est Christus pro peccatis totius mundi, atque omni- 
 
212 COMMENTARIES ON THE CHAP. V. 19. 
 
 These two words, which he had before used, judgment and 
 grace, may be also introduced here in this form, " As it was 
 through God's judgment that the sin of one issued in the 
 condemnation of many, so grace will be efficacious to the 
 justification of many." Justification of life is to be taken, 
 in my judgment, for remission, which restores life to us, as 
 though he called it life-giving. 1 For whence comes the hope 
 of salvation, except that God is propitious to us ; and we 
 must be just, in order to be accepted. Then life proceeds 
 from justification. 2 
 
 19. For as by one man's disobe- 19. Quemadmodum enim per dis- 
 
 dience many were made sinners ; so obedientiam unius hominis peccatores 
 
 by the obedience of one shall many constituti sunt multi ; sic et per obedi- 
 
 be made righteous. entiam unius justi constituentur multi. 
 
 This is no tautology, but a necessary explanation of the 
 former verse. For he shows that we are guilty through the 
 offence of one man, in such a manner as not to be ourselves 
 innocent. He had said before, that we are condemned ; but 
 that no one might claim for himself innocency, he also sub- 
 joined, that every one is condemned because he is a sinner. 
 And then, as he declares that we are made righteous through 
 the obedience of Christ, we hence conclude that Christ, in 
 satisfying the Father, has provided a righteousness for us. 
 
 bus indifferenter Dei benignitate offertur; non tamen omnes apprehen- 
 dunv w It appears from this sentence that Calvin held general redemp- 
 tion. — tid. 
 
 1 It is an Hebraistic form of speaking, genitivus cfectus. Its meaning 
 is, that it is a justification unto life, whose end is life, or, which issues in 
 life, that is, eternal life, according to its import in verse 17, when reigning 
 in life — *> £&>»;, is spoken of; and the word " eternal," is added to it in the 
 last verse. This life commences with justification, and therefore this view 
 includes what Calvin says, though it extends farther. — Ed. 
 ^2? In our version are introduced "judgment " and " free-gift," from verse 
 16 ; and it is what has been done by most interpreters. The words are 
 found here in no MSS. ; but there is another reading countenanced by four 
 MSS., as given by Griesbach, and two of them ancient; the word for 
 offence is put in the nominative case, to ■xa^a.^ruf/.a., and the word for 
 righteousness the same, to ^ixkiu^o.. Then the reading would be — 
 
 18. So then, as through one the transgression was, as to all men, 
 
 unto condemnation ; so also through one the righteousness is, 
 
 as to all men, unto justification of life. 
 This agrees better with the following verse, though the meaning is sub- 
 stantially the same with what is given in our version. — Ed. 
 
CHAP. V. 20. EPISTLE TO THE ROMANS. 213 
 
 It then follows, that righteousness is in Christ, and that it 
 is to be received by us as what peculiarly belongs to him. 
 He at the same time shows what sort of righteousness it is, 
 by calling it obedience. And here let us especially observe 
 what we must bring into God's presence, if we seek to be 
 justified by works, even obedience to trie law, not to this or 
 to that part, but in every respect perfect ; for when a just 
 man falls, all his former righteousness will not be remem- 
 bered. We may also hence learn, how false are the schemes 
 which they take to pacify God, who of themselves devise 
 what they obtrude on him. For then only we truly worship 
 him when we follow what he has commanded us, and render 
 obedience to his word. Away then with those who confi- 
 dently lay claim to the righteousness of works, which cannot 
 otherwise exist than when there is a full and complete ob- 
 servance of the law ; and it is certain that this is nowhere 
 to be found. We also learn, that they are madly foolish 
 who vaunt before God of works invented by themselves, 
 which he regards as the filthiest things ; for obedience is 
 better than sacrifices. 
 
 20. Moreover, the law entered, 20. Lex vero intervenit, ut abun- 
 that the offence might abound : l but daret delictum ; ubi vero abundavit 
 where sin abounded, grace did much delictum, superabundavit et gratia : 
 more abound : 
 
 21. That as sin hath reigned unto 21. Quo, sicut regnavit peccatum 
 death, even so might grace reign per mortem, sic et gratia regnet per 
 through righteousness unto eternal justitiaminvitamseternamperlesum 
 life by Jesus Christ our Lord. Christum Dominum nostrum. 
 
 20. But the law intervened, &c. This subject depends on 
 what he had said before, — that there was sin before the law 
 was published. This being the case, then follows immedi- 
 ately this question — For what purpose was the law given ? 
 It was therefore necessary to solve this difficulty ; but as a 
 longer digression was not suitable, he deferred the subject 
 
 1 nxiovao-n, which means to grow more and more, to increase, to multi- 
 ply: it is a different verb from that in the last clause. "What he calls 
 " offence" or " fall" in this member of the sentence, he calls " sin" in the 
 next. It is still " the fall" or " the sin" which caused it: for that is 
 the parent of every other sin. — Ed. 
 
2 1 4 COMMENTARIES ON THE CHAP. V. 20. 
 
 and handled it in another place : and now by the way he 
 only says, that the law entered/ that sin might abound ; 
 for he describes not here the whole office and use of the law, 
 but only touches on one part, which served his present pur- 
 pose. He indeed teaches us, that it was needful that men's 
 ruin should be more fully discovered to them, in order that 
 a passage might be opened for the favour of God. They 
 were indeed shipwrecked before the law was given ; as how- 
 ever they seemed to themselves to swim, while in their de- 
 struction, they were thrust down into the deep, that their 
 deliverance might appear more evident, when they thence 
 emerge beyond all human expectation. Nor was it unrea- 
 sonable, that the law should be partly introduced for this 
 end — that it might again condemn men already condemned; 
 for nothing is more reasonable than that men should, 
 through all means be brought, nay, forced, by being proved 
 guilty, to know their own evils. 
 
 That offence wight abound, &c. It is well known how 
 some, following Augustine, usually explain this passage, — 
 that lust is irritated the more, while it is checked by the 
 restraints of the law ; for it is man's nature to strive for 
 what is forbidden. But I understand no other increase to 
 be intended here than that of knowledge and of obstinacy ; 
 for sin is set by the law before the eyes of man, that he may 
 be continually forced to see that condemnation is prepared 
 for him. Thus sin disturbs the conscience, which, when cast 
 
 1 " Intercessisse legem — that the law came between," i.e., Adam and 
 Christ ; vru(><.i<r>ixhv, from sr«g a, with, besides, or between, and uA^x, ^', 
 to enter. It occurs elsewhere only in Gal. ii. 4, where it is rendered, 
 " came in privily," as required by the context. But it cannot be so ren- 
 dered here. Schleusner says, that it simply means to enter, and that it is 
 60 used by Philo. It is thus rendered by the Syriac and Arabic versions. 
 Erasmus has " obiter subiit, vel, irrepsit — came, or, crept in by the by ;" 
 Hammond has the same ; but Baza attaches the idea of besides to *«£«, — 
 " prseterea introiit — entered in besides," i.e., in addition to the disease 
 under which all men laboured, having been contaminated by that of the 
 first sin. " Intervcnit — intervened," is the rendering of Orotius ; that is, 
 the law intervened between the beginning of sin and the beginning of new 
 righteousness. " The law," says Hodge, " was superinduced on a plan 
 already laid. It was not designed for the accomplishment of man's 
 salvation, that is, either for his justification or sanctification, but for the 
 accomplishment of a very subordinate part in the great scheme of mercy." 
 — Ed. 
 
CHAP. V. 21. EPISTLE TO THE KOMANS. 215 
 
 behind them, men forget. And farther, he who before only 
 passed over the bounds of justice, becomes now, when the 
 law is introduced, a despiser of God's authority, since the 
 will of God is made known to him, which he now wantonly 
 tramples under feet. It hence follows, that sin is increased 
 by the law, since now the authority of the lawgiver is de- 
 spised and his majesty degraded. 1 
 
 Grace has superabounded. After sin has held men sunk 
 in ruin, grace then comes to their help : for he teaches us, 
 that the abundance of grace becomes for this reason more 
 illustrious, — that while sin is overflowing, it pours itself 
 forth so exuberantly, that it not only overcomes the flood of 
 sin, but wholly absorbs it. 2 And we may hence learn, that 
 our condemnation is not set before us in the law, that we 
 may abide in it ; but that having fully known our misery, 
 we may be led to Christ, who is sent to be a physician to 
 the sick, a deliverer to the captives, a comforter to the 
 afflicted, a defender to the oppressed. (Is. lxi. 1.) 
 
 21. That as sin has reigned, &c. As sin is said to be the 
 sting of death, and as death has no power over men, excej)t 
 on account of sin ; so sin executes its power by death : it is 
 hence said to exercise thereby its dominion. In the last 
 clause the order of the words is deranged, but yet not 
 without reason. The simple contrast might have been thus 
 formed, — " That righteousness may reign through Christ/' 
 But Paul was not content to oppose what is contrary to 
 what is contrary, but adds the word grace, that he might 
 more deeply print this truth on the memory — that the whole 
 is to be ascribed, not to our merit, but to the kindness of 
 
 1 Chrysostom regarded SW here as denoting not the final cause, but the 
 event, and thought the meaning to be, that the law entered, so that the 
 effect or event was, that sin increased. Its rendering would then be, so 
 that : and this seems to be the meaning given to it by Calvin. The law 
 did not create sin, but made it known, and by discovering it, increased its 
 guilt when persisted in, and by discovering it showed the necessity of a 
 Saviour. 
 
 2 The superabounding has a reference to the increasing of sin by means 
 of the law. Grace not only abounded so as to be sufficient to remedy the 
 first sin and the sins which followed it ; but it abounded still more, so as 
 to be an adequate provision for sin when increased by the law, through 
 the perverseness of human nature. — Ed. 
 
216 COMMENTARIES ON THE • CHAP. V. 21. 
 
 God. 1 He had previously said, that death reigned ; he now 
 ascribes reigning to sin ; but its end or effect is death. 
 And he says, that it has reigned, in the past tense ; not 
 that it has ceased to reign in those who are born only of 
 flesh, and he thus distinguishes between Adam and Christ, 
 and assigns to each his own time. Hence as soon as the 
 grace of Christ begins to prevail in any one, the reign -of sin 
 and death ceases. 2 
 
 1 The antithesis to " sin" is properly " righteousness ;" but, as Calvin 
 observes, " grace" is connected with it. To preserve the contrast, the 
 sentence might be rendered, " grace through righteousness ;" and then to 
 show the medium or channel through which this '•' grace through right- 
 eousness" is to reign so as to issue in " eternal life," it is added, " through 
 Jesus Christ our Lord." So that in this single sentence, we have the 
 origin, '■' grace," the means or the meritorious cause, " righteousness," 
 the agent, or the procurer of it, " Jesus Christ," and the end, " eternal 
 life." Some take " grace" as antithetic to sin, and connect " righteous- 
 ness" with " eternal life," and render it " justification ;" but this does not 
 so well preserve the antithetic character of the clause. Those who ren- 
 der it " holiness" completely misunderstand the drift of the passage. 
 
 The first part is differently rendered : instead of " unto death," Ham- 
 mond renders it, like Calvin, " through death," and Grotius, " by (per) 
 death." The preposition is ^ and not "V, and its common meaning is 
 " in," and it may be here translated, " in death ;" i.e., in a state of 
 death. The reign of sin was that of death and misery ; the reign of grace 
 through Christ's righteousness is that of life and happiness, which is never 
 to end. — Ed. 
 
 8 That the antitheses of this remarkable passage, from verse 12 to the 
 end, may be more clearly seen, it shall be presented in lines. The con- 
 trast in verses 12 and 20 will be found in the first and last line and in the 
 second and the third ; and as to all the other verses, in the first and the 
 third line and in the second and the fourth, except the 13th and the 14th, 
 which are an explanation of the 12th. The 17th includes the two ideas of 
 the 15th and 16th, in an inverted order. The 18th and 19th contain the 
 summing up of the argument, — 
 
 12. For this reason, — as by one man sin entered into the world, 
 And death by sin, 
 
 Even so death came upon all men, — 
 Because all had sinned : 
 
 13. Sin indeed was until the law in the world, 
 But sin is not imputed when there is no law ; 
 
 14. Yet reign did death from Adam to Moses 
 Even over those who had not sinned 
 
 After the likeness of the transgression of Adam, 
 Who is the type of him who was to come. 
 
 15. But not as the transgression, 
 So also the free favour ; 
 
 For if through the transgression of one 
 Many died, 
 
CHAP VI. 1. EPISTLE TO THE ROMANS. 217 
 
 CHAPTER VI. 
 
 1. What shall we say then? Shall 1. Quid ergo dicemus Pmanebi- 
 we continue in sin, that grace may mus in peccato, ut gratia abundet ? 
 abound ? 
 
 2. God forbid. How shall we, 2. Ne sit ita : qui mortui sumus 
 that are dead to sin, live any longer peccato, quomodo adhuc vivemus in 
 therein ? eo ? 
 
 1. What then shall we say? Throughout this chapter the 
 Apostle proves, that they who imagine that gratuitous right- 
 eousness is given us by him, apart from newness of life, 
 shamefully rend Christ asunder : nay, he goes further, and 
 refers to this objection, — that there seems in this case to be 
 an opportunity for the display of grace, if men continued 
 
 Much more has God's grace, and his free gift through the 
 
 grace of one man, Jesus Christ, 
 Abounded unto many : 
 
 16. And not as through one sin, 
 So the free gift ; 
 
 For judgment was indeed 
 
 Through one sin to condemnation, 
 
 But the free favour 
 
 Is from many transgressions to justification : — 
 
 17. For if for one transgression, 
 Death reigned through one ; 
 
 Much more shall they, who receive abundance of grace 
 
 and of the gift of righteousness, 
 Reign in life through one, Jesus Christ. 
 
 18. So then, as through one transgression, 
 Judgment was on all men to condemnation ; 
 So also through one righteousness, 
 
 The free favour is on all men to justification of life : 
 
 19. For as through the disobedience of one man, 
 Sinful were made many ; 
 
 So also through the obedience of one, 
 Righteous shall be made many. 
 
 20. But the law entered in, 
 
 That multiplied might be transgression ; 
 
 But where sin multiplied, 
 
 Superabounded has grace : 
 
 So that as sin reigned 
 
 Into death ; 
 
 So also grace shall reign through righteousness, 
 
 Into eternal life, through Jesus Christ our Lord. — Ed, 
 
21S COMMENTARIES ON THE CHAT. VI. 2. 
 
 fixed in sin. We indeed know that nothing is more natural 
 than that the flesh should indulge itself under any excuse, 
 and also that Satan should invent all kinds of slander, in 
 order to discredit the doctrine of grace ; which to him is by 
 no means difficult. For since everything that is announced., 
 concerning Christ seems very paradoxical to human judg- 
 ment, it ought not to be deemed a new thing, that the flesh, 
 hearing of justification by faith, should so often strike, as it 
 were, against so many stumbling-stones. Let us, however, 
 go on in our course ; nor let Christ be suppressed, because 
 he is to many a stone of offence, and a rock of stumbling ; 
 for as he is for ruin to the ungodly, so he is to the godly for 
 a resurrection. We ought, at the same time, ever to obviate 
 unreasonable questions, lest the Christian faith should ap- 
 pear to contain anything absurd. 
 
 The Apostle now takes notice of that most common ob- 
 jection against the preaching of divine grace, which is this, 
 - — " That if it be true, that the more bountifully and abun- 
 dantly will the grace of God aid us, the more completely we 
 are overwhelmed with the mass of sin ; then nothing is 
 better for us than to be sunk into the depth of sin, and often 
 to provoke God's wrath with new offences ; for then at length 
 we shall find more abounding grace; than which nothing 
 better can be desired." The refutation of this we shall here- 
 after meet with. 
 
 2. By no means. To some the Apostle seems to have only 
 intended indignantly to reprove a madness so outrageous ; 
 but it appears from other places that he commonly used an 
 answer of this kind, even while carrying on a long argument ; 
 as indeed he does here, for he proceeds carefully to disprove 
 the propounded slander. He, however, first rejects it by an 
 indignant negative, in order to impress it on the minds of 
 his readers, that nothing can be more inconsistent than that 
 the grace of Christ, the repairer of our righteousness, should 
 nourish our vices. 
 
 Who have died to sin, kc. An argument derived from 
 what is of an opposite character. " He who sins certainly 
 lives to sin ; we have died to sin through the grace of Christ ; 
 then it is false, that what abolishes sin gives vigour to it/' 
 
CHAP. VI. 2. EPISTLE TO THE ROMANS. 219 
 
 The state of the case is really this, — that the faithful are 
 never reconciled to God without the gift of regeneration ; 
 nay, we are for this end justified, — that we may afterwards 
 serve God in holiness of life. Christ indeed does not cleanse 
 us hy his blood, nor render God propitious to us by his ex- 
 piation, in any other way than by making us partakers of 
 his Spirit, who renews us to a holy life. It would then be a 
 most strange inversion of the work of God were sin to gather 
 strength on account of the grace which is offered to us in 
 Christ ; for medicine is not a feeder of the disease, which it 
 destroys. 1 We must further bear in mind, what I have 
 already referred to — that Paul does not state here what God 
 finds us to be, when he calls us to an union with his Son, 
 but what it behoves us to be, after he has had mercy on us, 
 and has freely adopted us ; for by an adverb, denoting a 
 future time, he shows what kind of change ought to follow 
 righteousness. 
 
 1 This phrase, " died to sin," is evidently misapprehended by Haldane. 
 Having been offended, and justly so, by an unguarded and erroneous ex- 
 pression of Stuart, derived from Chrysostom, and by the false rendering of 
 Macknight, he went to another extreme, and maintained, that to die, or to 
 be dead to sin, means to be freed from its guilt, while the whole context 
 proves, that it means deliverance from its power as a master, from the 
 servitude or bondage of sin. To live in it, does not mean to live under 
 its guilt, but in its service and under its ruling power ; and this is what 
 the Apostle represents as a contrast to being dead to sin. Not to " serve 
 sin," in ver. 6, is its true explanation. See also verses 11, 12, and 14. 
 
 The very argument requires this meaning. The question in the first 
 verse, — " Shall we continue in sin ?" does not surely mean — shall we con- 
 tinue in or under the guilt of sin ? but in its service, and in the practice 
 of it. It was the charge of practical licentiousness that the Apostle rebuts ; 
 and he employs an argument suitable to the purpose, "If we are dead to 
 sin, freed from it as our master, how absurd it is to suppose that we can 
 live any longer in its service ?" Then he shows in what follows how this 
 had been effected. This is clearly the import of the passage, and so taken 
 by almost all commentators. 
 
 But it must be added, that Venema and Chalmers materially agree with 
 Haldane. The former says, that to " die to sin " is to give to sin what it 
 demands, and that is, death ; and that when this is given, it can require 
 nothing more. In this sense, he adds, Christ died to sin (ver. 10) ; and in 
 the same sense believers die to sin, being, as they are, united to Christ, 
 his death being viewed as their death. However true this theology may 
 be, (and Chalmers shows this in his own inimitable manner,) it does not 
 seem to be taught here : though there may be something in one or two 
 expressions to favour it ; yet the whole tenor of the passage, and many of 
 the phrases, seem clearly to constrain us to adopt the other view.— Ed. 
 
220 COMMENTARIES ON THE CHAP. VI. 4. 
 
 3. Know ye not, that so many of 3. Xum ignoratis quod quicun- 
 us as were baptized into Jesus Christ que baptizati sumus in Christum, in 
 were baptized into his death ? mortem ejus baptizati sumus ? 
 
 4. Therefore we are buried with 4. Consepulti ergo sumus ei per 
 him by baptism into death : that like baptismum in mortem ; ut quemad- 
 as Christ was raised up from the dead modum suscitatus est Christus ex 
 by the glory of the Father, even so mortuis per gloriam Patris, sic et nos 
 we also should walk in newness of in novitate vitse ambulemus. 
 
 life. 
 
 3. Know ye not, &c. What he intimated in the last verse 
 — that Christ destroys sin in his people, he proves here by 
 mentioning the effect of baptism, by which we are initiated 
 into his faith ; for it is beyond any question, that we put on 
 Christ in baptism, and that we are baptized for this end — 
 that we may be one with him. But Paul takes up another 
 principle — that we are then really united to the body of 
 Christ, when his death brings forth in us its fruit ; yea, he 
 teaches us, that this fellowship as to death is what is to be 
 mainly regarded in baptism ; for not washing alone is set 
 forth in it, but also the putting to death and the dying of 
 the old man. It is hence evident, that when we become 
 partakers of the grace of Christ, immediately the efficacy of 
 his death appears. But the benefit of this fellowship as to 
 the death of Christ is described in what follows. 1 
 
 4. We have then been buried with him, &c. He now be- 
 gins to indicate the object of our having been baptized into 
 
 1 " Baptized into (us) Christ," " baptized into (us) Moses," 1 Cor. x. 2, 
 " baptized into (us) one body," 1 Cor. xii. 13, are all the same forms of 
 expression, and must mean, that by the rite of baptism a professed union 
 is made, and, in the two first instances, a submission to the authority exer- 
 cised is avowed. By " baptized into his death," we are to understand, 
 " baptized," in order to die with him, or to die as he died ; not that the 
 death is the same ; for it is a like death, as it is expressed in ver. 5, as the 
 resurrection is a like resurrection. His death was natural, ours is spiritual ; 
 the same difference holds as to the resurrection. It is the likeness that is 
 throughout to be regarded ; and this is the key to the whole passage. It 
 is true, that through the efficacy of Christ's death alone the death of his 
 people takes place, and through the operation of his Spirit ; but to teach 
 this is not the design of the Apostle here ; his object seems to be merely 
 to show that a change takes place in every true Christian, symbolized by 
 baptism, and that this change bears a likeness to the death and resurrec- 
 tion of our Saviour. He speaks of baptism here not merely as a symbol, 
 but as including what it symbolizes ; as he does in a similar passage, 
 Col. ii. 11, 12, where he refers to this change, first under the symbol of 
 circumcision, and then of baptism ; which clearly proves that the same 
 thing is signified by both. — Ed. 
 
CHAP. VI. 4. EPISTLE TO THE ROMANS. 221 
 
 the death of Christ, though he does not yet completely un- 
 fold it ; and the object is — that we, being dead to ourselves, 
 may become new creatures. He rightly makes a transition 
 from a fellowship in death to a fellowship in life ; for these 
 two things are connected together by an indissoluble knot — 
 that the old man is destroyed by the death of Christ, and 
 that his resurrection brings righteousness, and renders us 
 new creatures. And surely, since Christ has been given to 
 us for life, to what purpose is it that we die with him except 
 that we may rise to a better life ? And hence for no other 
 reason does he slay what is mortal in us, but that he may 
 give us life again. 
 
 Let us know, that the Apostle does not simply exhort us 
 to imitate Christ, as though he had said that the death of 
 Christ is a pattern which all Christians are to follow ; for no 
 doubt he ascends higher, as he announces a doctrine, with 
 which he connects, as it is evident, an exhortation ; and his 
 doctrine is this — that the death of Christ is efficacious 
 to destroy and demolish the depravity of our flesh, and his 
 resurrection, to effect the renovation of a better nature, and 
 that by baptism we are admitted into a participation of this 
 grace. This foundation being laid, Christians may very 
 suitably be exhorted to strive to respond to their calling. 
 Farther, it is not to the point to say, that this power is not 
 apparent in all the baptized ; for Paul, according to his usual 
 manner, where he speaks of the faithful, connects the reality 
 and the effect with the outward sign ; for we know that 
 whatever the Lord offers by the visible symbol is confirmed 
 and ratified by their faith. In short, he teaches what is the 
 real character of baptism when rightly received. So he tes- 
 tifies to the Galatians, that all who have been baptized into 
 Christ, have put on Christ. (Gal. iii. 27.) Thus indeed 
 must we speak, as long as the institution of the Lord and 
 the faith of the godly unite together ; for we never have 
 naked and empty symbols, except when our ingratitude and 
 wickedness hinder the working of divine beneficence. 1 
 
 1 That the mode of baptism, immersion, is intimated by " buried," has 
 been thought by most, by Chrysostom, Augustine, Hammond, Pareus, 
 Mede, Orotius, Doddridge, Chalmers, and others; while some, such as 
 Scott, Stuart, and Hodge, do not consider this as necessarily intended, the 
 
222 COMMENTARIES ON THE CHAP. VI. 5. 
 
 By the glory of the Father, that is, by that illustrious 
 power by which he exhibited himself as really glorious, and 
 as it were manifested the greatness of his glory. Thus often 
 is the power of God, which was exercised in the resurrection 
 of Christ, set forth in Scripture in sublime terms, and not 
 without reason ; for it is of great importance, that by so 
 explicit a record of the ineffable power of God, not only faith 
 in the last resurrection, which far exceeds the perception of 
 the flesh, but also as to other benefits which we receive from 
 the resurrection of Christ, should be highly commended to us. 1 
 
 5. For if we have been planted 5. Nam si insititii facti sumus 
 together in the likeness of his death, similitudini mortis ejus, nimirum 
 we shall be also in the likeness of his et resurrectionis participes erimus : 
 resurrection : 
 
 6. Knowing this, that our old man 6. Ulud scientes, quod vetus nos- 
 is crucified with him, that the body ter homo simul cum ipso crucifixus 
 of sin might be destroyed, that hence- est, iit aboleretur corpus peccati, ut 
 forth we should not serve sin. non ultra serviamus peccato. 
 
 5. For if we have been ingrafted, &c. He strengthens in 
 plainer words the argument he has already stated ; for the 
 similitude which he mentions leaves now nothing doubtful, 
 inasmuch as grafting designates not only a conformity of 
 example, but a secret union, by which we are joined to him ; 
 so that he, reviving us by his Spirit, transfers his own virtue 
 to us. Hence as the graft has the same life or death in 
 common with the tree into which it is ingrafted, so it is 
 
 word " buried " having been adopted to express more fully what is meant 
 by being " dead," and there being another word, " planted," used to con- 
 vey the same idea, which cannot be applied to the rite of baptism. 
 
 " Buried with him," means buried like him, or in like manner ; and so 
 " crucified with him," in verse G, is the same : «uv prefixed to verbs, has 
 clearly this meaning. See chap. viii. 17; Col. iii. 1 ; 2 Tim. ii. 11. " Into 
 death " is not to be connected with " planted," but with " baptism ;" it 
 was " a baptism into death," that is, which represented death, even death 
 unto sin. — Ed. 
 
 1 Beza takes S;a, by, before " glory," in the sense of tU, to, " to the glory 
 of the Father ;" but this is unusual. It seems to be a metonymy, the 
 effect for the cause : it was done by power which manifested and redounded 
 to the glory of God. The word " glory," §«?«, is used for power in John 
 xi. 40. The Hebrew word, ])]), strength, power, is sometimes rendered 
 Vo\a. by the Septuagint; see Ps. lxvii. 34, (in our version, lxviii. 34;) Is. 
 xii. 2 ; xlv. 24. God's favour is often expressly mentioned in connection 
 with the resurrection; See 1 Cor. vi. 14 ; 2 Cor. xiii. 4 ; Col. i. 11. — Ed. 
 
CHAP. VI. 5. EPISTLE TO THE ROMANS. 223 
 
 reasonable that we should be partakers of the life no less 
 than of the death of Christ ; for if we are ingrafted accord- 
 ing to the likeness of Christ's death, which was not without 
 a resurrection, then our death shall not be without a resur- 
 rection. But the words admit of a twofold explanation, — 
 either that we are ingrafted in Christ into the likeness of his 
 death, or, that we are simply ingrafted in its likeness. The 
 first reading would require the Greek dative ojiotafiari, to 
 be understood as pointing out the manner ; nor do I deny- 
 but that it has a fuller meaning : but as the other harmonizes 
 more with simplicity of expression, I have preferred it ; 
 though it signifies but little, as both come to the same 
 meaning. Chrysostom thought that Paul used the expres- 
 sion, " likeness of death/' for death, as he says in another 
 place, " being made in the likeness of men." But it seems 
 to me that there is something more significant in the ex- 
 pression ; for it not only serves to intimate a resurrection, 
 but it seems also to indicate this — that we die not like Christ 
 a natural death, but that there is a similarity between our 
 and his death ; for as he by death died in the flesh, which 
 he had assumed from us, so we also die in ourselves, that 
 we may live in him. It is not then the same, but a similar 
 death ; for we are to notice the connection between the 
 death of our present life and spiritual renovation. 
 
 Ingrafted, &c. There is great force in this word, and it 
 clearly shows, that the Apostle does not exhort, but rather 
 teach us what benefit we derive from Christ ; for he requires 
 nothing from us, which is to be done by our attention and 
 diligence, but speaks of the grafting made by the hand of 
 God. But there is no reason why you should seek to apply 
 the metaphor or comparison in every particular ; for between 
 the grafting of trees, and this which is spiritual, a disparity 
 will soon meet us : in the former the graft draws its aliment 
 from the root, but retains its own nature in the fruit ; but 
 in the latter not only we derive the vigour and nourishment 
 of life from Christ, but we also pass from our own to his 
 nature. The Apostle, however, meant to express nothing 
 else but the efficacy of the death of Christ, which mani- 
 fests itself in putting to death our flesh, and also the effi- 
 
224 COMMENTARIES ON THE CHAP. VI. 6. 
 
 cacy of his resurrection, in renewing within us a spiritual 
 nature. 1 
 
 6. That our old man, &c. The old man, as the Old Tes- 
 tament is so called with reference to the New ; for he be- 
 gins to be old, when he is by degrees destroyed by a com- 
 mencing regeneration. But what he means is the whole 
 nature which we bring from the womb, and which is so in- 
 capable of the kingdom of God, that it must so far die as 
 we are renewed to real life. This old man, he says, is fas- 
 tened to the cross of Christ, for by its power he is slain : 
 and he expressly referred to the cross, that he might more 
 distinctly show, that we cannot be otherwise put to death 
 than by partaking of his death. For I do not agree with 
 those who think that he used the word crucified, rather than 
 dead, because he still lives, and is in some respects vigorous. 
 It is indeed a correct sentiment, but not suitable to this 
 passage. The body of sin, which he afterwards mentions, 
 
 1 The word <ru/u.<puroi, is rendered insititii by Calvin, and the same by 
 Erasmus, Parens, and Hammond. The Vulgate has " complantati — 
 planted together ;" Beza, " cum eo plantati coahiimus — being planted with 
 him Ave grow together ;" Doddridge, " grow together ;" and Macknight, 
 "planted together." The word properly means either to grow together, 
 or, t to be born together ; and <p6* never means to graft. It is only found 
 here ; and it is applied by the Septuagint, in Zech. xi. 2, to a forest grow- 
 ing together. The verb av^iu is once used in Luke viii. 7, and refers to 
 the thorns which sprang up with the corn. It occurs as a participle in the 
 same sense in the Wisdom of Solomon, xiii. 13. It appears from Wolfius 
 that the word is used by Greek authors in a sense not strictly literal, to 
 express congeniality, conjoining, union, as the sameness of disposition, or 
 the joining together of a dismembered limb, or, as Grotius says, the union 
 ef friendship. It might be so taken here, and the verse might be thus 
 rendered, — 
 
 For if we have been united (or, connected) by a similarity to his 
 death, we shall certainly be also united by a similarity to his resur- 
 rection. 
 
 The genitive case here may be regarded as that of the object, as the 
 love of God means sometimes love to God. Evidently the truth intended 
 to be conveyed is, that as the Christian's death to sin bears likeness to 
 Christ's death, so his rising to a spiritual life is certain to bear a similar 
 likeness to Christ's resurrection. Then in the following verses this is more 
 fully explained. 
 
 " The Apostle," says Beza, " uses the future tense, ' we shall be,' 
 because we are not as yet wholly dead, or wholly risen, but are daily 
 emerging." But the future here, as Stuart remarks, may be considered 
 as expressing what is to follow the death previously mentioned, or as de- 
 signating an obligation, as in Matt. iv. 10; Luke iii. 10, 12, 14; or a 
 certainty as to the result. — Ed. 
 
CHAP. VI. 7. EPISTLE TO THE ROMANS. 225 
 
 does not mean flesh and bones, but the corrupted mass ; for 
 man, left to his own nature, is a mass made up of sin. 
 
 He points out the end for which this destruction is effected, 
 when he says, so that we may no longer serve sin. It hence 
 follows, that as long as we are children of Adam, and no- 
 thing more than men, we are so in bondage to sin, that we 
 can do nothing else but sin ; but that being grafted in 
 Christ, we are delivered from this miserable thraldom ; not 
 that we immediately cease entirely to sin, but that we be- 
 come at last victorious in the contest. 
 
 7. For he that is dead is freed 7. Qui enim mortuus est, justifi- 
 from sin. catus est a peccato. 
 
 8. Now, if we be dead with Christ, 8. Si vero mortui sumus cum 
 we believe that we shall also live Christo, credimus quod et vivemus 
 with him : cum eo ; 
 
 9. Knowing that Christ, being rais- 9. Scientes quod Christus susci- 
 ed from the dead, dieth no more ; tatus ex mortuis, amplius non mori- 
 death hath no more dominion over tur, mors illi amplius non domina- 
 him. tur : 
 
 10. For in that he died, he died 10. Quod enim mortuus est, pec- 
 unto sin once : but in that he liveth, cato mortuus est semel ; quod autem 
 he liveth unto God. vivit, vivit Deo. 
 
 11. Likewise reckon ye also your- 11. Sic et ipsi sestimate vosmet 
 selves to be dead indeed unto sin, but esse mortuos quidem peccato, viven- 
 alive unto God through Jesus Christ tes autem Deo in Christo Iesu Do- 
 om- Lord. mino nostro. 
 
 7. For he who ha,s died, &c. This is an argument derived 
 from what belongs to death or from its effect. For if death 
 destroys all the actions of life, we who have died to sin ought 
 to cease from those actions which it exercised during its 
 life. Take justified for freed or reclaimed from bondage ; 
 for as he is freed from the bond of a charge, who is absolved 
 
 1 It is thought by Pareus and others, that " body " is here assigned to 
 " sin," in allusion to the crucifixion that is mentioned, as a body in that 
 case is fixed to the cross, and that it means the whole congeries, or, as Cal- 
 vin calls it, the whole mass of sins, such as pride, passion, lust, &c. But 
 the reason for using the word " body," is more probably this, because he 
 called innate sin, man — " the old man ;" and what properly belongs to man 
 is a body. ' The " body of sin " is a Hebraism, and signifies a sinful body. 
 It has no special reference to the material body, as Origen thought. The 
 " man " here is to be taken in a spiritual sense, as one who has a mind, 
 reason, and affections : therefore the body which belongs to him must be 
 of the same character : it is the whole of what appertains to " the old man," 
 as he is corrupt and sinful, the whole of what is earthly, wicked, and de- 
 praved in him. It is the sinful body of the old man. — Ed. 
 
226* COMMENTARIES ON THE CHAP. VI. 8. 
 
 by the sentence of a judge ; so death, by freeing us from 
 this life, sets us free from all its functions. 1 
 
 But though among men there is found no such example, 
 there is yet no reason why you should think, that what is 
 said here is a vain speculation, or despond in your minds, 
 because you find not yourselves to be of the number of those 
 who have wholly crucified the flesh ; for this work of God is 
 not completed in the day in which it is begun in us ; but 
 it gradually goes on, and by daily advances is brought by 
 degrees to its end. So then take this as the sum of the 
 whole, — " If thou art a Christian, there must appear in thee 
 an evidence of a fellowship as to the death of Christ ; the 
 fruit of which is, that thy flesh is crucified together with all 
 its lusts ; but this fellowship is not to be considered as not 
 existing, because thou findest that the relics of the flesh still 
 live in thee ; but its increase ought to be diligently laboured 
 for, until thou arrivest at the goal." It is indeed well with 
 us, if our flesh is continually mortified ; nor is it a small at- 
 tainment, when the reigning power, being taken away from 
 it, is wielded by the Holy Spirit. There is another fellow- 
 ship as to the death of Christ, of which the Apostle often 
 speaks, as he does in 2 Cor.iv., that is, the bearing of the cross, 
 which is followed by a joint-participation also of eternal life. 
 
 8. But if we have died, &c. He repeats this for no other 
 end but that he might subjoin the explanation which fol- 
 lows, that Christ, having once risen, dies no more. And 
 
 1 This verse has occasioned various explanations. The most obvious 
 meaning of the first clause is, that to " die " here means to die with or in 
 a similar manner with Christ, for in the next verse, where the idea is re- 
 sumed, " with " or like " Christ," is expressly stated. The verb, ^sSmaia- 
 rai, " is," or has been " justified," has been considered by the early and 
 most of the later commentators in the sense of being freed or delivered. 
 This is the view, among others, of Cltrysostom, Basil, QZcumenius, Beza, 
 Parens, Hammond, Grotius, Doddridge, and Macknight. But it must 
 be added, that it is a meaning of which there is no other clear instance in 
 the New Testament, though the verb occurs often. Scott) aware of this, 
 gives it its common meaning, "justified ;" and though he does not take the 
 view of V enema, Chalmers, and Haldane, as to the general import of the 
 former part of this chapter, he yet considers that to be " justified from 
 sin" here, is to be justified from its guilt and penalty. Nor is it irrele- 
 vant to the subject in hand to refer to justification : for it is a very impor- 
 tant truth to declare, that to die to sin is an evidence of being justified 
 from its guilt. — Ed. 
 
CHAP. VI. 10. EPISTLE TO THE ROMANS. 227 
 
 hereby he teaches us that newness of life is to be pursued by 
 Christians as long as they live ; for since they ought to re- 
 present in themselves an image of Christ, both by crucifying 
 the flesh and by a spiritual life, it is necessary that the 
 former should be done once for all, and that the latter should 
 be carried on continually : not that the flesh, as we have 
 already said, dies in us in a moment, but that we ought not 
 to retrograde in the work of crucifying it. For if we roll 
 again in our own filth, we deny Christ ; of whom we cannot 
 be the participators except through newness of life, inas- 
 much as he lives an incorruptible life. 
 
 9. Death no more rules over him, &c. He seems to imply 
 that death once ruled over Christ ; and indeed when he gave 
 himself up to death for us, he in a manner surrendered and 
 subjected himself to its power ; it was however in such a 
 way that it was impossible that he should be kept bound by 
 its pangs, so as to succumb to or to be swallowed up by them. 
 He, therefore, by submitting to its dominion, as it were, for 
 a moment, destroyed it for ever. Yet, to speak more simply, 
 the dominion of death is to be referred to the state of death 
 voluntarily undergone, which the resurrection terminated. 
 The meaning is, that Christ, who now vivifies the faithful 
 by his Spirit, or breathes his own life into them by his secret 
 power from heaven, was freed from the dominion of death 
 when he arose, that by virtue of the same dominion he might 
 render free all his people. 
 
 10. He died once to sin, &c. What he had said — that we, 
 according to the example of Christ, are for ever freed from 
 the yoke of death, he now applies to his present purpose, 
 and that is this — that we are no more subject to the tyranny 
 of sin, and this he proves from the designed object of Christ's 
 death ; for be died that he might destroy sin. 
 
 But we must observe what is suitable to Christ in this 
 form of expression ; for he is not said to die to sin, so as to 
 cease from it, as the words must be taken when applied to 
 us, but that he underwent death on account of sin, that 
 having made himself avrtkvrpov, a ransom, he might anni- 
 hilate the power and dominion of sin. 1 And he says that he 
 1 This difference may be gathered from the general tenor of the whole 
 
228 COMMENTARIES ON THE CHAP. VI. 10. 
 
 died once, not only because he has by having obtained eternal 
 redemption by one offering, and by having made an expiation 
 for sin by his blood, sanctified the faithful for ever ; but 
 also in order that a mutual likeness may exist between us. 
 For though spiritual death makes continual advances in us, 
 we are yet said properly to die only once, that is, when 
 Christ, reconciling us by his blood to the Father, regenerates 
 us at the same time by the power of his Spirit. 
 
 But that he lives, &c. Whether you add with or in God, 
 it comes to the same meaning ; for he shows that Christ 
 lives a life subject to no mortality in the immortal and 
 incorruptible kingdom of God ; a type of which ought to 
 appear in the regeneration of the godly. We must here 
 remember the particle of likeness, so ; for he says not that 
 we shall now live in heaven, as Christ lives there ; but he 
 makes the new life, which after regeneration we live on 
 earth, similar to his celestial life. When he says that we 
 ought to die to sin, according to his example, we are not to 
 suppose it to be the same kind of death ; for we die to sin, 
 when sin dies in us, but it was otherwise with Christ ; by 
 dying it was that he conquered sin. But he had just said 
 before, that we believe that we shall have life in common 
 with him, he fully shows by the word believing that he 
 speaks of the grace of Christ : for if he only reminded us of 
 a duty, his mode of speaking would have been this, " Since 
 we die with Christ, we ought also to live with him/' But 
 the word believing denotes that he treats here of doctrine 
 which is based on the promises ; as though he had said, that 
 the faithful ought to feel assured that they are through the 
 kindness of Christ dead as to the flesh, and that the same 
 Christ will preserve them in newness of life to the end. 
 
 passage : for his death and our death are said to have a likeness, and not 
 to be same. And farther, in mentioning- our death in this connection, in 
 the next verse, he changes his phraseology ; it is vixgohs iTvai and not 
 avoSatui, which means those deprived of life— the lifeless. " The dead 
 (nxgols) in trespasses and sins," are those who have no spiritual life ; and 
 to be dead to sin is not to have life for sin, to be freed from its ruling 
 power. «See verse 18. 
 
 It is usual with the Apostle to adopt the same form of words in different 
 senses, which can only be distinguished by the context or by other parts 
 of Scripture, as it has been noticed in a note on ch. iv. 25. — Ed. 
 
CHAP. VI. 12. EPISTLE TO THE ROMANS. 229 
 
 But the future time of the verb live, refers not to the last 
 resurrection, but simply denotes the continued course of a 
 new life, as long as we peregrinate on the earth. 
 
 11. So count ye also yourselves, &c. Now is added a de- 
 finition of that analogy to which I have referred. For 
 having stated that Christ once died to sin and lives for ever 
 to God, he now, applying both to us, reminds us how we now 
 die while living, that is, when we renounce sin. But he 
 omits not the other part, that is, how we are to live after 
 having by faith received the grace of Christ : for though the 
 mortifying of the flesh is only begun in us, yet the life of 
 sin is destroyed, so that afterwards spiritual newness, which 
 is divine, continues perpetually. For except Christ were to 
 slay sin in us at once to the end, his grace would by no 
 means be sure and durable. 
 
 The meaning, then, of the words may be thus expressed, 
 " Take this view of your case, — that as Christ once died for 
 the purpose of destroying sin, so you have once died, that 
 in future you may cease from sin ; yea, you must daily pro- 
 ceed with that work of mortifying, which is begun in you, 
 till sin be wholly destroyed : as Christ is raised to an incor- 
 ruptible life, so you are regenerated by the grace of God, 
 that you may lead a life of holiness and righteousness, inas- 
 much as the power of the Holy Spirit, by which ye have 
 been renewed, is eternal, and shall ever continue the same/' 
 But I prefer to retain the words of Paul, in Christ Jesus, 
 rather than to translate with Erasmus, through Christ Jesus ; 
 for thus the grafting, which makes us one with Christ, is 
 better expressed. 
 
 12. Let not sin therefore reign in 12. Ne ergo regnet peceatum in 
 your mortal body, that ye should mortali vestro corpore, ut illi obedi- 
 obey it in the lusts thereof : atis in cupiditatibus suis : 
 
 13. Neither yield ye your members 13. Neque exhibeatis membra ves- 
 as instruments of unrighteousness tra arma injustitise peccato ; sed ex- 
 unto sin : but yield yourselves unto hibeatis vosmetipsos Deo, tanquam 
 God, as those that are alive from the ex mortuis viventes, et membra ves- 
 dead, and your members as instru- tra arma justitise Deo. 
 
 ments of righteousness unto God. 
 
 12. Let not sin then, &c. He now begins with exhortation, 
 which naturally arises from the doctrine which he had de- 
 
230 COMMENTARIES ON THE CHAP. VI. 12. 
 
 livered respecting our fellowship with Christ. Though sin 
 dwells in us, it is inconsistent that it should be so vigorous 
 as to exercise its reigning power ; for the power of sanctifi- 
 cation ought to be superior to it, so that our life may testify 
 that we are really the members of Christ. 
 
 I have already reminded you that the word body is not 
 to be taken for flesh, and skin, and bones, but, so to speak, 
 for the whole of what man is. 1 This may undoubtedly be 
 inferred from the passage ; for the other clause, which he 
 immediately subjoins respecting the members of the body, 
 includes the soul also : and thus in a disparaging manner 
 does Paul designate earthly man, for owing to the corruption 
 of our nature we aspire to nothing worthy of our original. 
 So also does God say in Gen. vi. 3 ; where he complains that 
 man was become flesh like the brute animals, and thus 
 allows him nothing but what is earthly. To the same pur- 
 pose is the declaration of Christ, " What is born of the flesh 
 is flesh." (John iii. 6.) But if any makes this objection — 
 that the case with the soul is different ; to this the ready 
 answer is — that in our present degenerate state our souls 
 are fixed to the earth, and so enslaved to our bodies, that 
 they have fallen from their own superiority. In a word, the 
 nature of man is said to be corporeal, because he is destitute 
 of celestial grace, and is only a sort of empty shadow or 
 image. We may add, that the body, by way of contempt, is 
 said by Paul to be mortal, and this to teach us, that the 
 whole nature of man tends to death and ruin. Still further, 
 he gives the name of sin to the original depravity which 
 dwells in our hearts, and which leads us to sin, and from 
 which indeed all evil deeds and abominations stream forth. 
 In the middle, between sin and us, he places lusts, as the 
 
 1 That is, as a corrupt being: literally it is "for the whole mass of 
 man." The "body" here may be the same with that of "the old man" 
 in ver. 6 ; and the word for " lusts," i*rtup'ta.t;, is often applied to desig- 
 nate the desires of the mind as well as the lusts of the natural body. The 
 word, Swru, "mortal," would in this case mean, doomed to die, having 
 been crucified ; it is a body in the process of dying. Innate sin is here 
 personified as a king, a ruler, and as having a body, he being " the old 
 man ;" and this body is represented as belonging to Christians — " your," 
 as the old man is — "our old man." — Ed. 
 
CHAP. VI. 13. EPISTLE TO THE ROMANS. 231 
 
 former has the office of a king, while lusts are its edicts and 
 commands. 
 
 13. Nor present your members, &c. When once sin has 
 obtained dominion in our soul, all our faculties are continu- 
 ally applied to its service. He therefore describes here the 
 reign of sin by what follows it, that he might more clearly 
 show what must be done by us, if we would shake off its 
 yoke. But he borrows a similitude from the military office, 
 when he calls our members weapons or arms (arma) ; l as 
 though he said, " As the soldier has ever his arms ready, 
 that he may use them whenever he is ordered by his general, 
 and as he never uses them but at his command ; so Chris- 
 tians ought to regard all their faculties to be the weapons of 
 the spiritual warfare : if then they employ any of their mem- 
 bers in the indulgence of depravity, they are in the service 
 of sin. But they have made the oath of soldiers to God and 
 to Christ, and by this they are held bound : it hence behoves 
 them to be far away from any intercourse with the camps of 
 sin." — Those may also here see by what right they proudly 
 lay claim to the Christian name, who have all their mem- 
 bers, as though they were the prostitutes of Satan, prepared 
 to commit every kind of abomination. 
 
 On the other hand, he now bids us to present ourselves 
 wholly to God, so that restraining our minds and hearts from 
 all wanderings into which the lusts of the flesh may draw 
 us, we may regard the will of God alone, being ready to re- 
 ceive his commands, and prepared to execute his orders ; 
 and that our members also may be devoted and consecrated 
 to his will, so that all the faculties both of our souls and of 
 our bodies may aspire after nothing but his glory. The rea- 
 son for this is also added — that the Lord, having destroyed 
 our former life, has not in vain created us for another, which 
 ought to be accompanied with suitable actions. 
 
 1 The idea of a king, a ruler, or a tyrant, is preserved throughout. In- 
 nate sin is a ruler, carrying on a warfare, and therefore has weapons which 
 he exploys. In the preceding verse are mentioned the gratifications with 
 which he indulges his subjects — " lusts," here the weapons by which he 
 defends his kingdom, and carries on an offensive warfare, committing acts 
 of wickedness and wrong — " weapons of injustice, ulutius." " He who sins," 
 says an old author, " does wrong either to himself or to his neighbour, and 
 always to God." — Ed. 
 
232 COMMENTARIES ON THE CHAP. VI. 14. 
 
 14. For sin shall not havedomi- 14. Peccatum enim vobis non do- 
 nion over you i 1 for ye are not under minabitur, non enim estis sub Lege, 
 the law, but under grace. sed sub gratia. 
 
 15. What then ? shall we sin, be- 15. Quid ergo ? peccabimus, quia 
 cause we are not under the law, but non sumus sub Lege, sed sub gratia ? 
 under grace ? God forbid. Absit : 
 
 16. Know ye not, that to Avhom ye 16. Nescitis quod cui exhibuistis 
 yield yourselves servants to obey, his vos servos in obedientiam, ejus servi 
 servants ye are to whom ye obey ; estis cui obeditis, sive peccati in mor- 
 whether of sin unto death, or of obe- tern, sive obediential in justitiam ? 
 dience unto righteousness ? 
 
 17- But God be thanked, that ye 17. Gratia autem Deo, quod ihis- 
 
 were the servants of sin ; but ye have tis servi peccati, obedistis vero ex 
 
 obeyed from the heart that form of animo typo doctrinaa in quem tra- 
 
 doctrine which was delivered you. ducti estis : 
 
 18. Being then made free from sin, 18. Manumissi vero peccato, servi 
 
 ye became the servants of righteous- facti estis justitiae. 
 ness. 
 
 14. For sin shall not rule over you, &c. It is not necessary 
 to continue long in repeating and confuting expositions, 
 which have little or no appearance of truth. There is one 
 which lias more probability in its favour than the rest, and 
 it is this — that by law we are to understand the letter of the 
 law, which cannot renovate the soul, and by grace, the 
 grace of the Spirit, by which we are freed from depraved 
 lusts. But this I do not wholly approve of; for if we take 
 this meaning, what is the object of the question which im- 
 mediately follows, " Shall we sin because we are not under 
 the law V Certainly the Apostle would never have put this 
 question, had he not understood, that we are freed from the 
 strictness of the law, so that God no more deals with us 
 according to the high demands of justice. There is then no 
 doubt but that he meant here to indicate some freedom from 
 the very law of God. But laying aside controversy, I will 
 briefly explain my view. 
 
 It seems to me, that there is here especially a consolation 
 offered, by which the faithful are to be strengthened, lest 
 they should faint in their efforts after holiness, through a 
 
 1 " Vobis non dominabitur ;" ou Ku^nivu — shall not be a lord over you, 
 shall not have power or authority or control over you ; or, it may mean, 
 shall not domineer over you, so as to retain you, as it were by force, under 
 its power : and the reason given favours this idea ; for he says, " Ye are not 
 under law, but under grace." Law is the strength of sin ; and by law it 
 binds its subjects under its service. — Ed. 
 
CHAP. VI. 14. EPISTLE TO THE ROMANS. 233 
 
 consciousness of their own weakness. He had exhorted 
 them to devote all their faculties to the service of righteous- 
 ness ; but as they carry about them the relics of the flesh, 
 they cannot do otherwise than walk somewhat lamely. 
 Hence, lest being broken down by a consciousness of their 
 infirmity they should despond, he seasonably comes to their 
 aid, by interposing a consolation, derived from this circum- 
 stance — that their works are not now tested by the strict 
 rule of the law, but that God, remitting their impurity, does 
 kindly and mercifully accept them. The yoke of the law 
 cannot do otherwise than tear and bruise those who carry it. 
 It hence follows, that the faithful must flee to Christ, and 
 implore him to be the defender of their freedom : and as 
 such he exhibits himself; for he underwent the bondage of 
 the law, to which he was himself no debtor, for this end — 
 that he might, as the Apostle says, redeem those who were 
 under the law. 
 
 Hence, not to be under the law means, not only that we 
 are not under the letter which prescribes what involves us 
 in guilt, as we are not able to perform it, but also that we 
 are no longer subject to the law, as requiring perfect right- 
 eousness, and pronouncing death on all who deviate from it 
 in any part. In like manner, by the word grace, we are to 
 understand both parts of redemption — the remission of sins, 
 by which God imputes righteousness to us, — and the sanc- 
 tification of the Spirit, by whom he forms us anew unto 
 good works. The adversative particle, [aXka, but,] I take 
 in the sense of alleging a reason, which is not unfrequently 
 the case; as though it was said — " We who are under grace, 
 are not therefore under the law/' 
 
 The sense now is clear ; for the Apostle intended to com- 
 fort us, lest we should be wearied in our minds, while striv- 
 ing to do what is right, because we still find in ourselves 
 many imperfections. For how much soever we may be 
 harassed by the stings of sin, it cannot yet overcome us, for 
 we are enabled to conquer it by the Spirit of God ; and 
 then, being under grace, we are freed from the rigorous re- 
 quirements of the law. We must further understand, that 
 the Apostle assumes it as granted, that all who are without 
 
234 COMMENTARIES ON THE CHAP. VI. 16. 
 
 the grace of God, being bound under the yoke of the law, 
 are under condemnation. And so we may on the other 
 hand conclude, that as long as they are under the law, they 
 are subject to the dominion of sin. 1 
 
 15. What then ? As the wisdom of the flesh is ever cla- 
 morous against the mysteries of God, it was necessary for 
 the Apostle to subjoin what might anticipate an objection : 
 for since the law is the rule of life, and has been given to 
 guide men, we think that when it is removed all discipline 
 immediately falls to the ground, that restraints are taken 
 away, in a word, that there remains no distinction or differ- 
 ence between good and evil. But we are much deceived if 
 we think, that the righteousness which God approves of in 
 his law is abolished, when the law is abrogated ; for the abro- 
 gation is by no means to be applied to the precepts which 
 teach the right way of living, as Christ confirms and sanc- 
 tions these and does not abrogate them ; but the right view 
 is, that nothing is taken away but the curse, to which all 
 men without grace are subject. But though Paul does not 
 distinctly express this, yet he indirectly intimates it. 
 
 ] 6. By no means : know ye not ? This is not a bare denial 
 as some think, as though he preferred to express his abhor- 
 rence of such a question rather than to disprove it : for a 
 confutation immediately follows, derived from a contrary 
 supposition, and to this purpose, " Between the yoke of 
 Christ and that of sin there is so much contrariety, that no 
 one can bear them both ; if we sin, we give ourselves up to 
 the service of sin ; but the faithful, on the contrary, have 
 been redeemed from the tyranny of sin, that they may serve 
 Christ : it is therefore impossible for them to remain bound 
 to sin." But it will be better to examine more closely the 
 course of reasoning, as pursued by Paul. 
 
 To whom we obey, &c. This relative may be taken in a 
 causative sense, as it often is ; as when one says, — there is 
 no kind of crime which a parricide will not do, who has not 
 
 1 The word "law" here, is taken by Scott and others, indefinitely, as 
 meaning law as the ground of the covenant of works, written or un- 
 written; and the literal rendering is, "under law" — i>*h vifiev; and it is 
 the same in the next verse, " under law." — Ed. 
 
CHAP. VI. 17. EPISTLE TO THE ROMANS. 235 
 
 hesitated to commit the greatest crime of all, and so bar- 
 barous as to be almost abhorred even by wild beasts. And 
 Paul adduces his reason partly from the effects, and partly 
 from the nature of correlatives. For first, if they obey, he 
 concludes that they are servants, for obedience proves that 
 he, who thus brings one into subjection to himself, has the 
 power of commanding. This reason as to service is from 
 the effect, and from this the other arises. " If you be ser- 
 vants, then of course sin has the dominion." 
 
 Or of obedience, &c. The language is not strictly correct ; 
 for if he wished to have the clauses correspondent, he would 
 have said, " or of righteousness unto life." 1 But as the 
 change in the words does not prevent the understanding of 
 the subject, he preferred to express what righteousness is by 
 the word obedience ; in which however there is a metonymy, 
 for it is to be taken for the very commandments of God ; 
 and by mentioning this without addition, he intimated that 
 it is God alone, to whose authority consciences ought to be 
 subject. Obedience then, though the name of God is sup- 
 pressed, is yet to be referred to him, for it cannot be a 
 divided obedience. 
 
 17. But thanks be to God, &c. This is an application of 
 the similitude of the present subject. Though they were 
 only to be reminded that they were not now the servants of 
 
 1 Beza's remark on this is, — that obedience is not the cause of life, as 
 sin is of death, but is the way to life : and hence the want of correspond- 
 ence in the two clauses. But others, such as Venema, Turrettin, and 
 Stuart, consider that the clauses really correspond. They take th Suva™» 
 — " unto death," as signifying, unto condemnation ; and lis hxaio<fuwv, 
 they render " unto justification ;" and i/waxon, " obedience," is in their 
 view the obedience of faith. This construction might be admitted, were 
 it not for the last clause of ver. 18, where we have, " Ye became the 
 servants of righteousness," the same word, ItKaioalin ; except we consider 
 that also, as Venema does, as signifying the righteousness of faith, by a 
 sort of personification : and if so, we must attach the same meaning to 
 " righteousness," lutuio<r6v/i, in ver. 19, which issues in, or leads to holiness ; 
 and also to " righteousness," Imatoirvvrt, in ver. 20. As the Apostle per- 
 sonifies sin, he may also be supposed to personify righteousness, that is, 
 the righteousness of faith. In this case, we might as well retain the word 
 " righteousness" in this verse, and not justification, which it never strictly 
 means ; for the correspondence in the terms would be still essentially pre- 
 served, as with the righteousness of faith eternal life is inseparably con- 
 nected. — Ed. 
 
236 COMMENTARIES ON THE CHAP. VI. 17. 
 
 sin, lie yet adds a thanksgiving ; first, that he might teach 
 them, that this was not through their own merit, but 
 through the special mercy of God ; and secondly, that by 
 this thanksgiving, they might learn how great was the kind- 
 ness of God, and that they might thereby be more stimu- 
 lated to hate sin. And he gives thanks, not as to that time 
 during which they were the servants of sin, but for the 
 liberation which followed, when they ceased to be what they 
 were before. But this implied comparison between their 
 former and present state is very emphatical ; for the Apos- 
 tle touches the calumniators of the grace of Christ, when he 
 shows, that without grace the whole race of man is held 
 captive under the dominion of sin ; but that the kingdom 
 of sin conies to an end, as soon as grace puts forth its 
 power. 1 
 
 We ma}'' hence learn, that we are not freed from the bond- 
 age of the law that we may sin ; for the law does not lose 
 its dominion, until the grace of God restores us to him, in 
 order to renew us in righteousness : and it is hence 
 impossible that we should be subject to sin, when the 
 grace of God reigns in us : for we have before stated, 
 that under this term grace, is included the spirit of re- 
 generation. 
 
 You have obeyed from the heart, &c. Paul compares here 
 the hidden power of the Spirit with the external letter of 
 the law, as though he had said, " Christ inwardly forms 
 our souls in a better way, than when the law constrains 
 them by threatening and terrifying us." Thus is dissipated, 
 the following calumny, " If Christ frees us from subjection 
 to the law, he brings liberty to sin/' He does not indeed 
 allow his people unbridled freedom, that they might frisk 
 about without any restraint, like horses let loose in the 
 fields ; but he brings them to a regular course of life. — 
 Though Erasmus, following the old version, has chosen to 
 
 1 Our version of this verse conveys the idea, that the Apostle gave thanks 
 that they had been the servants of sin ; but on is often rendered for, as 
 in Matt. v. 3, 4 ; Luke x. 13 ; and in Matt. vi. 5, followed by & as 
 here, in ver. 6. The rendering may be this, — 
 
 But thanks be to God : for ye have been the servants of sin, but have 
 
 obeyed the form of doctrine, in which ye have been taught. — Ed. 
 
CHAP. VI. 18. EPISTLE TO THE ROMANS. 237 
 
 translate it the " form" (formam) of doctrine, I have felt 
 constrained to retain type, the word which Paul uses : some 
 may perhaps prefer the word pattern. 1 It seems indeed to 
 me to denote the formed image or impress of that righteous- 
 ness which Christ engraves on our hearts : and this corre- 
 sponds with the prescribed rule of the law, according to 
 which all our actions ought to be framed, so that they 
 deviate not either to the right or to the left hand. 
 
 18. And having been made free from sin, &c. The mean- 
 ing is, " It is unreasonable that any one, after having been 
 made free, should continue in a state of bondage ; for he 
 ought to maintain the freedom which he has received : it is 
 not then befitting, that you should be brought again under 
 the dominion of sin, from which you have been set at liberty 
 by Christ/' It is an argument derived from the efficient 
 cause ; another also follows, taken from the final cause, 
 " Ye have been liberated from the bondage of sin, that ye 
 might pass into the kingdom of righteousness ; it is hence 
 right that you should wholly turn away from sin, and turn 
 your minds wholly to righteousness, into the service of which 
 you have been transferred/' 
 
 1 The version of Calvin is, " Obedistis vero et animo typo doctrinse in 
 quern tradueti estis." 
 
 The word rvvros, is rendered in John xx. 25, print, that is, of the nails, 
 — in Acts vii. 43, in the plural, figures, that is, images, — in Acts vii. 44, 
 fashion, that is, pattern or model, — in Heh. viii. 5, pattern, — in Acts 
 xxiii. 25, manner, that is, form, — in Rom. v. 14, figure, that is, represen- 
 tative, — in Tit. ii. 7, pattern; and in all other instances in which it 
 occurs, except in this place, it is rendered example, and in the plural, 
 examples, as afforded by the conduct of others, or by events ; see 1 Cor. 
 x. 6, 11 ; Phil. hi. 17 ; 1 Thess. i. 7 ; 2 Thess. hi. 9 :'l Tim. iv. 12 ; 1 Pet. 
 v. 3. The idea of mould, which some give to it, is without an example 
 in the New Testament. 
 
 Our version is that of Castellio, in the meaning of which most critics 
 agree. Grotius gives this paraphrase, " Obedistis ad eum modnm quern 
 doctrina evangelii prsescribit — Ye became obedient to that rule which the 
 doctrine of the gospel prescribes." Wolfcus quotes from lamblichus, in his 
 life of Pythagoras, passages in which two? is used for form, model, or 
 manner, — " r*is vradivtneos « rviro; — the form of instruction ;" and " rvnos §;- 
 latrxuXia; — the form or manner of teaching." 
 
 The grammatical difficulty is best removed by Stuart, who considers 
 TuVov to be for *w», the case being changed by the preceding pronoun, 
 no uncommon thing in Greek : the literal rendering would then be, — 
 " Ye have obeyed the form of doctrine, respecting which (or, in which, 
 see Mark v. 34) ye have been instructed." — Ed. 
 
238 COMMENTARIES ON THE CHAP. VI. 19. 
 
 It must be observed, that no one can be a servant to 
 righteousness except he is first liberated by the power and 
 kindness of God from the tyranny of sin. So Christ himself 
 testifies, " If the Son shall free you, you shall be free in- 
 deed." (John viii. 36.) What are then our preparations by 
 the power of free will, since the commencement of what is 
 good proceeds from this manumission, which the grace of 
 God alone effects '{ 
 
 19. I speak after the manner of men, 19. Humanum dico propter in- 
 
 because of the infirmity of your flesh : firmitatem carnis vestraa, quem ad- 
 
 for as ye have yielded your members modum exhibuistis membra vestra 
 
 servants to uncleanness, and to iniquity serva immunditise et iniquitati in 
 
 unto iniquity ; even so now yield your iniquitatem, sic et nunc exhibite 
 
 members servants to righteousness un- membra vestra serva justitise in 
 
 to holiness. sanctificationem. 
 
 19. I speak what is human, &c. He says that he speaks 
 after the manner of men, not as to the substance but as to 
 the manner. So Christ says, in John iii. 12, that he an- 
 nounced earthly things, while yet he spoke of heavenly 
 mysteries, though not so magnificently as the dignity of the 
 things required, because he accommodated himself to the 
 capacities of a people ignorant and simple. And thus the 
 Apostle says, by way of preface, that he might more fully 
 show how gross and wicked is the calumny, when it is 
 imagined, that the freedom obtained by Christ gives liberty 
 to sin. He reminds the faithful at the same time, that 
 nothing is more unreasonable, nay, base and disgraceful, 
 than that the spiritual grace of Christ should have less in- 
 fluence over them than earthly freedom ; as though he had 
 said, " I might, by comparing sin and righteousness, show 
 how much more ardently ye ought to be led to render obe- 
 dience to the latter, than to serve the former ; but from 
 regard to your infirmity I omit this comparison : neverthe- 
 less, though I treat you with great indulgence, I may yet 
 surely make this just demand — that you should not at least 
 obey righteousness more coldly or negligently than you served 
 sin." It is a sort of reticence or silence, a withholding of 
 something when we wish more to be understood than what 
 we express. He does yet exhort them to render obedi- 
 
HAP. VI. 19. EPISTLE TO THE ROMANS. 239 
 
 ence to righteousness with so much more diligence, as that 
 which they served is more worthy than sin, though he seems 
 not to require this in so many words. 1 
 
 As ye have presented, &c. ; that is, " As ye were formerly 
 ready with all your faculties to serve sin, it is hence suffi- 
 ciently evident how wretchedly enslaved and bound did your 
 depravity hold you to itself: now then ye ought to be equally 
 prompt and ready to execute the commands of God ; let not 
 your activity in doing good be now less than it was formerly 
 in doing evil." He does not indeed observe the same order 
 in the antithesis, by adapting different parts to each other, 
 as he does in ] Thess. iv. 7, where he sets uncleanness in 
 opposition to holiness ; but the meaning is still evident. 
 
 He mentions first two kinds — uncleanness and iniquity ; 
 the former of which is opposed to chastity and holiness, the 
 other refers to injuries hurtful to our neighbour. But he 
 repeats iniquity twice, and in a different sense : by the first 
 he means plunders, frauds, perjuries, and every kind of 
 wrong ; by the second, the universal corruption of life, as 
 though he had said, " Ye have prostituted your members so 
 as to perpetrate all wicked works, and thus the kingdom of 
 iniquity became strong in you/' 2 By righteousness I under- 
 stand the law or the rule of a holy life, the design of which 
 
 1 The phrase is taken differently : ' Av^tnvov x'tya — " I speak what is 
 human," that is, what is proportionable to man's strength, says Chrysostoni 
 — what is done and known in common life, as in Gal. iii. 15, or, what is 
 moderate, says Hammond — what is level to man's understanding, says 
 Vatablus. The first proposed by Hammond is the meaning most suitable 
 here; for the Apostle had previously used reasons and arguments, and 
 sacred similitudes ; but he comes now to what is known in common life 
 among men, the connection between masters and servants, and he did this 
 in condescension to their weakness, which he calls the weakness of the flesh, 
 that is, the weakness of which flesh, the depravity of nature, was the cause ; 
 it was weakness arising from the flesh. — Ed. 
 
 2 The different clauses of this verse have been a knotty point to all 
 commentators. Probably the Apostle did not intend to keep up a regular 
 course of antithesis, the subject not admitting of this; because the progress 
 of evil and the progress of its remedy may be different, and it seems to be 
 so in the present case. Sin is innate and inward, and its character, as 
 here represented, is vileness and iniquity, and it breaks out into acts of 
 iniquity : he does not repeat the other character, vileness ; but when he 
 comes to the contrast he mentions holiness, and does not add what is anti- 
 thetic to iniquity. This is a striking instance of the elliptical style of the 
 Apostle. It is not neglect or carelessness, but no doubt an intentional 
 
240 COMMENTARIES ON THE CHAP. VI. 20. 
 
 is sanctification, as the case is when the faithful devote 
 themselves to serve God in purity. 
 
 20. For when ye were the ser- 20. Quando enim servi fuistis 
 vants of sin, ye were free from peccati, liberi fuistis justitise. 
 righteousness. 
 
 21. What fruit had ye then in 21. Quem ergo fructum habuistis 
 those things whereof ye are now tunc in iis, de quibus nunc erubes- 
 ashamed? for the end of those things citis? siquidem finis eorum mors. 
 
 is death. 
 
 22. But now, being made free 22. Nunc vero manumissi a pec- 
 front sin, and become servants to cato, Deo autem in servitutem ad- 
 God, ye have your fruit unto holi- dicti, habetis fructum vestrum in 
 ness, and the end everlasting life. sanctificationem, finem vero vitam 
 
 aeternam. 
 
 23. For the wages of sin is death ; 23. Stipendia enim peccati, mors ; 
 but the gift of God is eternal life donum vero Dei, vita feterna, in 
 through Jesus Christ our Lord. Christo Iesu Domino nostro. 
 
 20. For when ye were, &c. He still repeats the difference, 
 which he had before mentioned, between the yoke of right- 
 eousness and that of sin ; for these two things, sin and right- 
 eousness, are so contrary, that he who devotes himself to the 
 one, necessarily departs from the other. And he thus re- 
 presents both, that by viewing them apart we may see more 
 clearly what is to be expected from each ; for to set things 
 thus apart enables us to understand better their distinctive 
 character. He then sets sin on one side, and righteousness 
 
 omission ; it being the character of his mode of writing, which he had in 
 common with the ancient Prophets. 
 
 Then comes the word " righteousness," which I am disposed to think 
 is that which all along has been spoken of, the righteousness of faith ; this 
 is not innate, not inward, but which comes from without, and is appre- 
 hended by faith, by which sins are forgiven, and God's favour obtained ; 
 and they who become the servants of this are to cultivate holiness both 
 inward and outward ; they ought to present all their members, that is, all 
 their faculties, to the service of this master, so that they may become holy 
 in all manner of conversation. 
 
 But if this idea of righteousness be disapproved of, we may still account 
 for the apparent irregularity in the construction of the passage. It 
 is an instance of an inverted order, many examples of which are found 
 even in this Epistle. He begins with " uncleanness," he ends with " holi- 
 ness," and then the intervening words which are in contrast correspond, 
 " iniquity " and " righteousness." Here is also an inversion in the mean- 
 ing ; " uncleanness" is the principle, and ' : holiness" is the action; while 
 " iniquity " is the action, and " righteousness " is the principle. If this 
 view is right, we have here a singular instance of the inverted parallelism, 
 both as to words and meaning. — Ed. 
 
CHAP. VI. 21. EPISTLE TO THE ROMANS. 24 J 
 
 on the other ; and having stated this distinction, he after- 
 wards shows what results from each of them. 
 
 Let us then remember that the Apostle still reasons on 
 the principle of contraries, and in this manner, " While ye 
 were the servants of sin, ye were freed from righteousness ; 
 but now a change having taken place, it behoves you to serve 
 righteousness ; for you have been liberated from the yoke of 
 sin. He calls those free from righteousness who are held by 
 no bridle to obey righteousness. This is the liberty of the 
 flesh, which so frees us from obedience to God, that it makes 
 us slaves to the devil. Wretched then and accursed is this 
 liberty, which with unbridled or rather mad frenzy, leads us 
 exultingly to our destruction. 
 
 21. What fruit, then, &c. He could not more strikingly 
 express what he intended than by appealing to their con- 
 science, and by confessing shame as it were in their person. 
 Indeed the godly, as soon as they begin to be illuminated by 
 the Spirit of Christ and the preaching of the gospel, do freely 
 acknowledge their past life, which they have lived without 
 Christ, to have been worthy of condemnation ; and so far 
 are they from endeavouring to excuse it, that, on the con- 
 trary, they feel ashamed of themselves. Yea, further, they 
 call to mind the remembrance of their own disgrace, that 
 being thus ashamed, they may more truly and more readily 
 be humbled before God. 
 
 Nor is what he says insignificant, Of which ye are now 
 ashamed ; for he intimates that we are possessed with ex- 
 treme blind love for ourselves, when we are involved in the 
 darkness of our sins, and think not that there is so much 
 filth in us. The light of the Lord alone can open our eyes 
 to behold the filthiness which lies hid in our flesh. He only 
 then is imbued with the principles of Christian philosophy, 
 who has well learnt to be really displeased with himself, 
 and to be confounded with shame for his own wretch- 
 edness. He shows at last still more plainly from what 
 was to follow, how much they ought to have been ashamed, 
 that is, when they came to understand that they had 
 been standing on the very precipice of death, and had 
 been nigh destruction ; yea, that they would have already 
 
 Q 
 
242 COMMENTARIES ON THE CHAP. VI. 23. 
 
 entered the gates of death, had they not been reclaimed by 
 God's mercy. 
 
 22. Ye have your fruit unto holiness, &c. As he had be- 
 fore mentioned a twofold end of sin, so he does now as to 
 righteousness. Sin in this life brings the torments of an 
 accusing conscience, and in the next eternal death. We now 
 gather the fruit of righteousness, even holiness ; Ave hope in 
 future to gain eternal life. These things, unless we are 
 beyond measure stupid, ought to genei'ate in our minds a 
 hatred and horror of sin, and also a love and desire for 
 righteousness. Some render reXos, " tribute" or reward, and 
 not " end," but not, as I think, according to the meaning of 
 the Apostle ; for though it is true that we bear the punish- 
 ment of death on account of sin, yet this word, is not suitable 
 to the other clause, to which it is applied by Paul, inasmuch 
 as life cannot be said to be the tribute or reward of right- 
 eousness. 
 
 23. For the wages of sin, &c. There are those who think 
 that Paul, by comparing death to allowances of meat, {ob- 
 soniis,) points out in a disparaging manner the kind of 
 wretched reward that is allotted to sinners, as this word is 
 taken by the Greeks sometimes for portions allowed to sol- 
 diers. But he seems rather indirectly to condemn the blind 
 appetites of those who are ruinously allured by the entice- 
 ments of sin, as the fish are by the hook. It will however 
 be more simple to render the word " Avages," for surely death 
 is a sufficiently ample reward to the wicked. This verse is 
 a conclusion to the former, and as it were an epilogue to it. 
 He does not, however, in vain repeat the same thing again ; 
 but by doubling the terror, he intended to render sin an 
 object of still greater hatred. 
 
 But the gift of God. They are mistaken who thus render 
 the sentence, " Eternal life is the gift of God," as though 
 eternal life were the subject, and the gift of God the predi- 
 cate ; for this docs not preserve the contrast. But as he has 
 already taught us, that sin produces nothing but death ; so 
 now he subjoins, that this gift of God, even our justification 
 and sanctification, brings to us the happiness of eternal life. 
 Or, if you prefer, it may be thus stated, — " As the cause of 
 
CHAP. VII. 1. EPISTLE TO THE ROMANS. 243 
 
 death is sin, so righteousness, which we obtain through 
 Christ, restores to us eternal life." 
 
 It may however be hence inferred with certainty, that our 
 salvation is altogether through the grace and mere benefi- 
 cence of God. He might indeed have used other words — 
 that the wages of righteousness is eternal life ; and then the 
 two clauses would correspond : but he knew that it is 
 through God's gift we obtain it, and not through our own 
 merits ; and that it is not one or a single gift ; for being 
 clothed with the righteousness of the Son, we are reconciled 
 to God, and we are by the power of the Spirit renewed unto 
 holiness. And he adds, in Christ Jesus, and for this reason, 
 that he might call us away from every conceit respecting 
 our own worthiness. 
 
 CHAPTER VII. 
 
 1. Know ye not, brethren, (for I 1. Num ignoratis fratres (scienti- 
 speak to them that know the law,) bus enim Legem loquor) quod Lex 
 how that the law hath dominion over dominatur homini quamdiu vivit ? 
 
 a man as long as he ^veth? 
 
 2. For the woman which hath an 2. Nam viro subjecta mulier, vi- 
 husband is bound by the law to her venti viro alligata est per Legem ; 
 husband so long as he liveth ; but if quod si mortuus fuerit vir, soluta est 
 the husband be dead, she is loosed a Lege viri. 
 
 from the law of her husband. 
 
 3. So then if, while her husband 3. Proinde vivente marito, si al- 
 liveth, she be married to another teri viro conjuncta fuerit, adultera 
 man, she shall be called an adul- vocabitur : quod si mortuus fuerit 
 teress : but if her husband be dead, vir, liberata est a Lege ne amplius 
 she is free from that law ; so that sit adultera si alteri nupserit. 
 
 she is no adulteress, though she be 
 married to another man. 
 
 4. Wherefore, my brethren, ye 4. Itaque fratres mei, vos quoque 
 also are become dead to the law by mortui estis Legi per corpus Christi, 
 the body of Christ ; that ye should ut posthac alterius sitis, ejus qui ex 
 be married to another, even to him mortuis suscitatus est, ut fructiti- 
 who is raised from the dead, that we cemus Deo. 1 
 
 should bring forth fruit unto God. 
 
 Though he had, in a brief manner, sufficiently explained 
 the question respecting the abrogation of the law ; yet as it 
 
 1 That is, the law by which she was bound to her husband, or, the law 
 by which he became her husband. It is an instance of the latitude in 
 which the genitive case is used. — Ed. 
 
244 COMMENTARIES ON THE CHAP. VII. 1. 
 
 was a difficult one, and might have given rise to many other 
 questions, he now shows more at large how the law, with re- 
 gard to us, is become abrogated; and then he sets forth 
 what good is thereby done to us : for while it holds us sepa- 
 rated from Christ and bound to itself, it can do nothing but 
 condemn us. And lest any one should on this account 
 blame the law itself, he takes up and confutes the objections 
 of the flesh, and handles, in a striking manner, the great 
 question respecting the use of the law. 1 
 
 1. Know ye not, &c. Let the general proposition be, that 
 the law was given to men for no other end but to regulate 
 the present life, and that it belongs not to those who are 
 dead : to this he afterwards subjoins this truth — that we are 
 dead to it through the body of Christ. Some understand, 
 that the dominion of the law continues so long to bind us 
 as it remains in force. But as this view is rather obscure, 
 and does not harmonize so well with the proposition which 
 immediately follows, I prefer to follow those who regard 
 what is said as referring to the life of man, and not to the 
 law. The question has indeed a peculiar force, as it affirms 
 the certainty of what is spoken ; for it shows that it was not 
 a thing new or unknown to any of them, but acknowledged 
 equally by them all. 
 
 {For to those ivho know the law I speak.) This parenthesis 
 is to be taken in the same sense with the question, as though 
 he had said — that he knew that they were not so unskilful 
 in the law as to entertain any doubt on the subject. And 
 though both sentences might be understood of all laws, it is 
 yet better to take them as referring to the law of God, which 
 is the subject that is discussed. There are some who think 
 that he ascribes knowledge of the law to the Romans, be- 
 
 1 The connection of the beginning of this chapter with the 14th verse of 
 the former chapter deserves to be noticed . He says there, that sin shall 
 not rule over us, because we are not under law, but under grace. Then 
 he asks, in verse 15, " Shall we sin, because we are not under law, but 
 under grace ?" This last subject, according to his usual mode, he takes up 
 first, and discusses it till the end of the chapter : and then in this chapter 
 he reassumes the first subject — freedom from the law. This is a striking 
 instance of the Apostle's manner of writing, quite different from what is 
 usual with us in the present day. He mentions two things ; he proceeds 
 with the last, and then goes back to the first. — Ed. 
 
CHAP. VII. 2. EPISTLE TO THE ROMANS. 245 
 
 cause the largest part of the world was under their power 
 and government ; but this is puerile : for he addressed in 
 part the Jews or other strangers, and in part common and 
 obscure individuals ; nay, he mainly regarded the Jews, with 
 whom he had to do respecting the abrogation of the law : 
 and lest they should think that he was dealing captiously 
 with them, he declares that he took up a common principle, 
 known to them all, of which they could by no means be 
 ignorant, who had from their childhood been brought up in 
 the teaching of the law. 
 
 2. For a woman subject to a man, &c. He brings a simili- 
 tude, by which he proves, that we are so loosed from the 
 law, that it does not any longer, properly and by its own 
 right, retain over us any authority : and though he could 
 have proved this by other reasons, yet as the example of 
 marriage was very suitable to illustrate the subject, he in- 
 troduced this comparison instead of evidence to prove his 
 point. But that no one may be puzzled, because the differ- 
 ent parts of the comparison do not altogether correspond, we 
 are to be reminded, that the Apostle designedly intended, 
 by a little change, to avoid the invidiousness of a stronger 
 expression. He might have said, in order to make the com- 
 parison complete, " A woman after the death of her husband 
 is loosed from the bond of marriage : the law, which is in 
 the place of a husband to us, is to us dead ; then we are 
 freed from its power." But that he might not offend the 
 Jews by the asperity of his expressions, had he said that the 
 law was dead, he adopted a digression, and said, that we are 
 dead, to the law. 1 To some indeed he appears to reason from 
 
 1 This is a plausible reason, derived from Theodoret and Chrysostom ; 
 but hardly necessary. Commentators have felt much embarrassed in ap- 
 plying the illustration given here. The woman is freed by the death of 
 the husband ; but the believer is represented as freed by dying himself. 
 This does not correspond : and if we attend to what the Apostle says, we 
 shall see that he did not contemplate such a correspondence. Let us 
 notice how he introduces the illustration ; " the law," he says in the first 
 verse, " rules, or exercises authority, over a man while he lives ;" and then 
 let us observe the application in verse 4, where he speaks of our dying to 
 the law. The main design of the illustration then was, to show that there 
 is no freedom from a law but by death ; so that there is no necessity of a 
 correspondence in the other parts. As in the case of man and wife, death 
 destroys the bond of marriage ; so in the case of man and the law, that is, 
 
246 COMMENTARIES ON THE CHAP. VII. 2. 
 
 tlie less to the greater : however, as I fear that this is too 
 strained, I approve more of the first meaning, which is sim- 
 pler. The whole argument then is formed in this manner, 
 " The woman is bound to her living husband by the law, so 
 that she cannot be the wife of another ; but after the death 
 of her husband she is loosed from the bond of his law, so 
 that she is free to marry whom she pleases." 
 Then follows the application*, — 
 
 The law was, as it were our husband, under whose yoke 
 we were kept until it became dead to us : 
 
 After the death of the law Christ received us, that is, he 
 joined us, when loosed from the law, to himself: 
 
 Then being united to Christ risen from the dead, we 
 ought to cleave to him alone : 
 
 And as the life of Christ after the resurrection is eternal, 
 so hereafter there shall be no divorce. 
 
 But further, the word law is not mentioned here in every 
 part in the same sense : for in one place it means the bond 
 of marriage ; in another, the authority of a husband over his 
 wife ; and in another, the law of Moses : but we must re- 
 member, that Paul refers here only to that office of the law 
 which was peculiar to the dispensation of Moses ; for as far 
 as God has in the ten commandments taught what is just 
 and right, and given directions for guiding our life, no abro- 
 gation of the law is to be dreamt of; for the will of God must 
 stand the same forever. We ought carefully to remember 
 that this is not a release from the righteousness which is 
 taught in the law, but from its rigid requirements, and from 
 the curse which thence follows. The law, then, as a rule of 
 life, is not abrogated ; but what belongs to it as opposed to 
 the liberty obtained through Christ, that is, as it requires 
 absolute perfection : for as we render not this perfection, it 
 
 the law as the condition of life, there must be a death ; else there is no 
 freedom. But there is one thing more in the illustration, which the Apos- 
 tle adopts, the liberty to marry another, when death has given a release : 
 The bond of connection being broken, a union with another is legitimate. 
 ►So far only is the example adduced to be applied — death puts an end to 
 the right and authority of law ; and then the party released may justly 
 form another connection. It is the attempt to make all parts of the com- 
 parison to correspond that has occasioned all the difficulty. — Ed. 
 
CHAP. VII. 4. EPISTLE TO THE ROMANS. 247 
 
 binds us under the sentence of eternal death. But as it was 
 not his purpose to decide here the character of the bond of 
 marriage, he was not anxious to mention the causes which 
 release a woman from her husband. It is therefore unrea- 
 sonable that anything decisive on this point should be sought 
 here. 
 
 4. Through the body of Christ. Christ, by the glorious 
 victory of the cross, first triumphed over sin ; and that he 
 might do this, it was necessary that the handwriting, by 
 which we were held bound, should be cancelled. This hand- 
 writing was the law, which, while it continued in force, 
 rendered us bound to serve 1 sin ; and hence it is called the 
 power of sin. It was then by cancelling this handwriting 
 that we were delivered through the body of Christ — through 
 his body as fixed to the cross. 2 But the Apostle goes farther, 
 and says, that the bond of the law was destroyed ; not that 
 we may live according to our own will, like a widow, who 
 lives as she pleases while single ; but that we may be now 
 bound to another husband ; nay, that we may pass from 
 hand to hand, as they say, that is, from the law to Christ. 
 He at the same time softens the asperity of the expression, 
 by saying that Christ, in order to join us to his own body, 
 made us free from the yoke of the law. For though Christ 
 subjected himself for a time of his own accord to the law, it 
 is not yet right to say that the law ruled over him. . More- 
 over, he conveys to his own members the liberty which he 
 himself possesses. It is then no wonder that he exempts 
 those from the yoke of the law, whom he unites by a sacred 
 bond to himself, that they may be one body in him. 
 
 Even his who has been raised, &c. We have already said, 
 that Christ is substituted for the law, lest any freedom should 
 be pretended without him, or lest any, being not yet dead 
 to the law, should dare to divorce himself from it. But he 
 adopts here a periphrastic sentence to denote the eternity 
 of that life which Christ attained by his resurrection, that 
 
 1 " Obseratos " — debtors bound to serve their creditors until payment is 
 made. — Ed. 
 
 2 That his crucified body is intended, is clear from what follows ; for he 
 is spoken of as having " been raised from the dead." — Ed. 
 
248 COMMENTARIES ON THE CHAP. VII. 5. 
 
 Christians might know that this connection is to be per- 
 petual. But of the spiritual marriage between Christ and 
 his Church he speaks more fully in Eph. vi. 
 
 That we may bring forth fruit to God. He ever annexes 
 the final cause, lest any should indulge the liberty of their 
 flesh and their own lusts, under the pretence that Christ has 
 delivered them from the bondage of the law ; for he has 
 offered us, together with himself, as a sacrifice to the Father, 
 and he regenerates us for this end — that by newness of life 
 we may bring forth fruit unto God : and we know that the 
 fruits which our heavenly Father requires from us are those 
 of holiness and righteousness. It is indeed no abatement to 
 our liberty that we serve God ; nay, if we desire to enjoy so 
 great a benefit as there is in Christ, it will not henceforth 
 be right in us to entertain any other thought but that of 
 promoting the glory of God ; for which purpose Christ has 
 connected us with himself. We shall otherwise remain the 
 bond-slaves, not only of the law, but also of sin and of death. 
 
 5. For when we were in the flesh, 5. Quum enim esseraus in carne, 
 the motions of sins, which were hy affectus peccatorum qui sunt per 
 the law, did work in our members Legem, in membris nostris opera- 
 to bring forth fruit unto death. bantur ad fructificandum morti : 
 
 6. But now we are delivered from 6. Nunc vero soluti sumus a Lege, 
 the law, that being dead wherein we mortui ei in qua detinebamur ; ut 
 were held ; that we should serve in serviamus in novitate spiritus, et non 
 newness of spirit, and not in the old- in vetustate literae. 
 
 ness of the letter. 
 
 5. For when we were, &c. He shows still more clearly by 
 stating the contrary effect, how unreasonably the zealots of 
 the law acted, who would still detain the faithful under its 
 dominion ; for as long as the literal teaching of the law, un- 
 connected with the Spirit of Christ, rules and bears sway, 
 the wantonness of the flesh is not restrained, but, on the 
 contrary, breaks out and prevails. It hence follows, that the 
 kingdom of righteousness is not established, except when 
 Christ emancipates us from the law. Paul at the same time 
 reminds us of the works which it becomes us to do, when set 
 free from the law. As long, then, as man is kept under the 
 yoke of the law, he can, as he is sinning continually, procure 
 nothing for himself but death. Since bondage to the law 
 
CHAP. VII. 5. EPISTLE TO THE ROMANS. 249 
 
 produces sin only, then freedom, its opposite, must tend to 
 righteousness ; if the former leads to death, then the latter 
 leads to life. But let us consider the very words of Paul. 
 
 In describing our condition during the time we were sub- 
 ject to the dominion of the law, he says, that we were in the 
 flesh. "We hence understand, that all those who are under 
 the law attain nothing else but this — that their ears are 
 struck by its external sound without any fruit or effect, 
 while they are inwardly destitute of the Spirit of God. They 
 must therefore necessarily remain altogether sinful and per- 
 verse, until a better remedy succeeds to heal their diseases. 
 Observe also this usual phrase of Scrij)ture, to be in the flesh ; 
 it means to be endued only with the gifts of nature, without 
 that peculiar grace with which God favours his chosen people. 
 But if this state of life is altogether sinful, it is evident that 
 no part of our soul is naturally sound, and that the power of 
 free will is no other than the power of casting evil emotions 
 as darts into all the faculties of the soul. 1 
 
 The emotions of sins, 2 which are through the law, &c. ; that 
 is, the law excited in us evil emotions, which exerted their 
 
 1 To be " in the flesh" has two meanings, — to be imrenewed, and in our 
 natural corrupt state, as Calvin says, see chap. viii. 8, — and to be subject 
 to external rites and ceremonies, as the Jews were, see Gal. iii. 3 ; Phil, 
 iii. 4. Its meaning here, according to Beza and Pareus, is the first ; ac- 
 cording to Grotius and Hammond, the second ; and according to Turrettin 
 and Hodge, both are included, as the context, in their view, evidently 
 shows. — Ed. 
 
 2 " Affectus peccatorum — affections of sins ;" r« a-a^ara, &c, — " cupi- 
 ditates — desires," or lusts, Grotius. The word is commonly taken pas- 
 sively, as signifying afflictions, sufferings ; ch. viii. 18 ; 2 Cor. i. 5 ; Col. i. 
 24 ; but here, and in Gal. v. 24, it evidently means excitements, commo- 
 tions, emotions, lusts or lustings. " Passion " in our language admits of 
 two similar meanings, — suffering, and an excited feeling, or an inward 
 commotion. 
 
 These " emotions" are said to be through the law, — " made known by 
 the law," says Chy^ysostom ; but " occasioned by the law," is more correct, 
 as it appears from ver. 8, or, " made to abound by the law," as in ch. v. 
 20. The law, instead of making men holy, made them, through the per- 
 versity of human nature, to sin the more. " Emotions of sins " is an 
 Hebraism for " sinful emotions." — " The members " are those of the " old 
 man," and not those of the material body, though it is commonly thought 
 that they are the latter, and mentioned, because they are employed as the 
 instruments of sin : but there are many sins, and those of the worst kind, 
 which are confined to the mind and heart. It is therefore more consistent 
 to regard them as the members of " the body of sin," ch. vi. 6. — Ed. 
 
250 COMMENTARIES ON THE CHAP. VII. 6. 
 
 influence through all our faculties ; for there is no part 
 which is not subject to these depraved passions. What the 
 law does, in the absence of the inward teacher, the Spirit, is 
 increasingly to inflame our hearts, so that they boil up with 
 lusts. But observe here, that the law is connected with the 
 vicious nature of man, the perversity of which, and its lusts, 
 break forth with greater fury, the more they are checked by 
 the restraints of righteousness. He further adds, that as 
 long as the emotions of the flesh were under the dominion 
 of the law they brought forth fruit to death ; and he adds 
 this to show that the law by itself is destructive. It hence 
 follows, that they are infatuated, who so much desire this 
 bondage which issues in death. 
 
 6. But now we have been loosed from the law, &c. He pur- 
 sues the argument derived from the opposite effect of things, 
 — "If the restraint of the law availed so little to bridle the 
 flesh, that it became rather the exciter of sin ; then, that we 
 may cease from sin, we must necessarily be freed from the 
 law." Again, " If we are freed from the bondage of the law 
 for this end, that we may serve God ; then, perversely do 
 they act who hence take the liberty to indulge in sin ; and 
 falsely do they sj^eak who teach, that by this means loose 
 reins are given to lusts." Observe, then, that we are then 
 freed from the law, when God emancipates us from its rigid 
 exactions and curse, and endues us with his Spirit, through 
 whom we walk in his ways. 1 
 
 Having died to that, &c. This part contains a reason, or 
 rather, indicates the manner in which we are made free ; for 
 the law is so far abrogated with regard to us, that we are 
 not pressed down by its intolerable burden, and that its in- 
 exorable rigour does not overwhelm us with a curse. 2 — In 
 
 1 That the moral, and not the ceremonial law, is meant here, is incon- 
 testably evident from what the Apostle adds in the following verses. He 
 quotes the moral law in the next verse: he calls this law, in ver. 10, the 
 commandment, <rvv hroXw, which was unto life, see Matt. xix. 16" ; and he 
 says, that " by it " sin " slew " him, which could not have been said of the 
 ceremonial law. — Ed. 
 
 2 Our common version is evidently incorrect as to this clause. The 
 pronoun uLrS or \xuvZ, is to be supplied. There is an exactly similar 
 ellipsis in ch. vi. 21. Beza and several others, as well as our version, 
 have followed a reading, «w^«w<r»;, which GriesbacU disregards as of no 
 
CHAP. VII. 7. EPISTLE TO THE ROMANS. 251 
 
 newness of spirit ; He sets the spirit in opposition to the 
 letter ; for before our will is formed according to the will of 
 God by the Holy Spirit, we have in the law nothing hut the 
 outward letter, which indeed bridles our external actions, 
 but does not in the least restrain the fury of our lusts. And 
 he ascribes newness to the Spirit, because it succeeds the old 
 man ; as the letter is called old, because it perishes through 
 the regeneration of the Spirit. 
 
 7. What shall we say then? Is 7. Quid ergo clicemus? Lex pec- 
 the law sin ? God forbid. Nay, I catum est ? Absit : sed peccatum non 
 had not known sin but by the law : cognovi nisi per Legem : concupis- 
 for I had not known lust, except the centiam enim non noveram, nisi Lex 
 law had said, Thou shalt not covet. 1 diceret, Non concupisces. 
 
 8. But sin, taking occasion by the 8. Occasione autem sumpta, pec- 
 commandment, wrought in me all catum per mandatum efiecit in me 
 manner of concupiscence. omnem concupiscentiam. 
 
 7. What then shall we say ? Since it has been said that 
 we must be freed from the law, in order that we may serve 
 God in newness of spirit, it seemed as though this evil be- 
 longed to the law,' — that it leads us to sin. But as this 
 would be above measure inconsistent, the Apostle rightly 
 undertook to disprove it. Now when he adds, Is the law sin? 
 what he means is, " Does it so produce sin that its guilt 
 ought to be imputed to the law 1" — But sin I knew not, except 
 
 authority ; and it is inconsistent with the usual phraseology of the Apostle. 
 See ver. 4, and Gal. ii. 19. — Ed. 
 
 1 Perhaps the sentence ought to have been rendered, For lust (con- 
 cupiscentiam) I had not known, except the law had said, ■' Thou shalt 
 not lust " (non concupisces.) Then the word " coveting" in the next verse 
 should be " lust " (concupiscentiam.) But " Thou shalt not covet," is the 
 commandment ; and to retain a similarity of idea, for the lack of a more 
 suitable word, it seems necessary to have coveting, as covetousness has not 
 the meaning here intended. There is the same correspondence in the 
 words in Greek as in Calvin's Latin. The noun is rendered first in our 
 version " lust," and then " concupiscence ;" and the same is done by 
 Doddridge ; the '•' strong desire " of Macknight is by no means suitable ; 
 the " inordinate desire " of /Stuart is better, though " Thou shalt not lust," 
 cannot be approved. By Ivdufiia, desire, is meant the inward propensity 
 that is sinful. It is called " sin" in the preceding clause ; and, according 
 to the usual style of the Apostle, to show what sin was intended, it is called 
 here desire : it is then sin in the wish, in the inclination or disposition 
 within. And this very sinful desire the tenth commandment distinctly 
 forbids. — Ed. 
 
252 COMMENTARIES ON THE CHAP. VII. 7. 
 
 through the law ; sin then dwells in us, and not in the law ; 
 for the cause of it is the depraved lust of our flesh, and Ave 
 come to know it by the knowledge of God's righteousness, 
 which is revealed to us in the law. 1 You are not indeed to 
 understand, that no difference whatever can be known be- 
 tween right and wrong without the law ; but that without 
 the law we are either too dull of apprehension to discern our 
 depravity, or that we are made wholly insensible through 
 self-flattery, according to what follows, — 
 
 For coveting I had not known, &c. This is then an expla- 
 nation of the former sentence, by which he proves that 
 ignorance of sin, of which he had spoken, consisted in this — 
 that he perceived not his own coveting. And he designedly 
 referred to this one kind of sin, in which hypocrisy espe- 
 cially prevails, which has ever connected with itself supine 
 self-indulgence and false assurance. For men are never so 
 destitute of judgment, but that they retain a distinction in 
 external works ; nay, they are constrained even to condemn 
 wicked counsels and sinister purposes : and this they cannot 
 do, without ascribing to a right object its own praise. But 
 coveting is more hidden and lies deeper ; hence no account 
 is made of it, as long as men judge according to their per- 
 ceptions of what is outward. He does not indeed boast that 
 he was free from it ; but he so flattered himself, that he did 
 not think that this sin was lurking in his heart. For though 
 for a time he was deceived, and believed not that righteous- 
 ness would be violated by coveting, he yet, at length, un- 
 derstood that he was a sinner, when he saw that coveting, 
 from which no one is free, was prohibited by the law. 
 
 Augustine says, that Paul included in this expression the 
 whole law ; which, when rightly understood, is true : for 
 when Moses had stated the things from which we must ab- 
 stain, that we may not wrong our neighbour, he subjoined 
 this prohibition as to coveting, which must be referred to all 
 the things previously forbidden. There is no doubt but that 
 
 1 It was the saying of Ambrose, " Lex index peccati est, non genitrix — 
 the law is the discoverer, not the hegetter of sin." " The law," says Pareus, 
 " prohibits sin ; it is not then the cause of it : sin is made known by the 
 law; it is not then by the law produced." — Ed. 
 
CHAP. VII. 8. EPISTLE TO THE ROMANS. 253 
 
 he had in the former precepts condemned all the evil de- 
 sires which our hearts conceive ; but there is much diffe- 
 rence between a deliberate purpose, and the desires by which 
 we are tempted. God then, in this last command, requires 
 so much integrity from us, that no vicious lust is to move us 
 to evil, even when no consent succeeds. Hence it was, that 
 I have said, that Paul here ascends higher than where the 
 understanding of men can carry them. But civil laws do 
 indeed declare, that intentions and not issues are to be 
 punished. Philosophers also, with greater refinement, place 
 vices as well as virtues in the soul. But God, by this pre- 
 cept, goes deeper and notices coveting, which is more hid- 
 den than the will ; and this is not deemed a vice. It was 
 pardoned not only by philosophers, but at this day the 
 Papists fiercely contend, that it is no sin in the regenerate. 1 
 But Paul says, that he had found out his guilt from this 
 hidden disease : it hence follows, that all those who labour 
 under it, are by no means free from guilt, except God par- 
 dons their sin. We ought, at the same time, to remember 
 the difference between evil lustings or covetings which gain 
 consent, and the lusting which tempts and moves our hearts, 
 but stops in the midst of its course. 
 
 8. But an occasion being taken, &c. From sin, then, and 
 the corruption of the flesh, proceeds every evil ; the law is 
 only the occasion. And though he may seem to speak only 
 of that excitement, by which our lusting is instigated through 
 the law, so that it boils out with greater fury ; yet I refer 
 this chiefly to the knowledge the law conveys ; as though 
 he had said, " It has discovered to me every lust or coveting 
 which, being hid, seemed somehow to have no existence." 
 
 1 As an instance of the frivolous and puerile mode of reasoning adopted 
 by the Papists, the following may be adduced : quoting James i. 15, " When 
 lust hath conceived, it bringeth forth sin ; and sin, when it is finished, 
 bringeth forth death," they reason thus : — " Lust is not simply a sin, for it 
 brings it forth ; and when it is sin, it is not mortal sin, for it afterwards 
 brings forth death." Taking advantage of a metaphor, they apply it 
 strictly and literally, without considering that the Apostle is only exhibit- 
 ing the rise, progress, and termination — of what ? of sin no doubt. The 
 like produces its like. If lust were not sinful, it could not generate what 
 is sinful. Such childish and profane reasoning is an outrage both on com- 
 mon sense and on religion. — Ed. 
 
254 COMMENTARIES ON THE CHAP. VII. 8. 
 
 I do not yet deny, but that the flesh is more sharply stimu- 
 lated to lusting- by the law, and also by this means more 
 clearly shows itself; which may have been also the case with 
 Paul : but what I have said of the knowledge it brings, 
 seems to harmonize better with the context j 1 for he imme- 
 diately subjoins — 
 
 For without the law sin was Sine Lege enim peccatum est 
 
 dead. 2 mortuum : 
 
 9. For I was alive without the law 9. Ego autem vivebam sine Lege 
 once ; but when the commandment aliquando ; 3 adveniente autem man- 
 came, sin revived, and I died. dato, peccatum revixit, 
 
 10. And the commandment, which 10. Ego autem mortuus sum ; et 
 was ordained to life, I found to be deprehensum est a me mandatum 
 unto death. quod erat in vitam, cedere in mortem. 
 
 11. For sin, taking occasion by 11. Peccatum enim, occasione 
 the commandment, deceived me, and sumpta per mandatum, abduxit me a 
 by it slew me. via et per illud occidit : 
 
 12. Wherefore the law is holy, 12. Itaque Lex quidem sancta, 
 and the commandment holy, and just, etniandatum sanctum, et justum et 
 and good. bonum. 
 
 8. For without the law, &c. He expresses most clearly 
 the meaning of his former words ; for it is the same as though 
 he had said, that the knowledge of sin without the law is 
 buried. It is a general truth, which he presently applies to 
 his own case. I hence wonder what could have come into 
 the minds of interpreters to render the passage in the pre- 
 terimperfect tense, as though Paul was speaking of himself ; 
 for it is easy to see that his purpose was to begin with a 
 
 1 Most commentators take the opposite view, — that the irritation of sin 
 occasioned by the law is more especially meant here. The two ideas, the 
 knowledge and the excitement, or the increase of sin by the law, are no 
 doubt referred to by the Apostle in these verses. — Ed. 
 
 2 This clause is rightly separated from the former verse; for it clearly 
 announces what is illustrated in the following verses. " Without the law," 
 means without the knowledge of the law. The law is known and not 
 known still. — Ed. 
 
 3 " Aliquando;" w«ts — formerly, while he was a Pharisee, when he 
 thought himself blameless. Critics often make difficulties when there are 
 none. What is said here of being alive without the law, or when the law 
 is not known, and of the commandment supposed to be for life being found 
 to be unto death, is still exemplified in the character of men, and takes 
 place in the experience of all who arc brought out of darkness, as Paul 
 was, unto marvellous light. Experience is often the best expositor. 
 
 To understand this passage, no more is necessary than to read what 
 Paul says of himself in Phil. iii. 4-9; and also in Gal. ii. 19. — Ed. 
 
CHAP. VII. 9. EPISTLE TO THE EOMANS. 255 
 
 general proposition, and then to explain the subject by his 
 own example. 
 
 9. For I was alive, &c. He means to intimate that there 
 had been a time when sin was dead to him or in him. But 
 he is not to be understood as though he had been without 
 law at any time, but this word / was alive has a peculiar 
 import ; for it was the absence of the law that was the rea- 
 son why he was alive ; that is, why he being inflated with a 
 conceit as to his own righteousness, claimed life to himself 
 while he was yet dead. That the sentence may be more 
 clear, state it thus, " When I was formerly without the law, 
 I was alive." But I have said that this expression is em- 
 phatic ; for by imagining himself great, he also laid claim 
 to life. The meaning then is this, " When I sinned, having 
 not the knowledge of the law, the sin, which I did not ob- 
 serve, was so laid to sleep, that it seemed to be dead ; on the 
 other hand, as I seemed not to- myself to be a sinner, I was 
 satisfied with myself, thinking that I had a life of mine own." 
 But the death of sin is the life of man, and again the life of 
 sin- is the death of man. 
 
 It may be here asked, what time was that when through 
 his ignorance of the law, or as he himself says, through the 
 absence of it, he confidently laid claim to life. It is indeed 
 certain, that he had been taught the doctrine of the law 
 from his childhood ; but it was the theology of the letter, 
 which does not humble its disciples, for as he says elsewhere, 
 the veil interposed so that the Jews could not see the light 
 of life in the law ; so also he himself, while he had his eyes 
 veiled, being destitute of the Spirit of Christ, was satisfied 
 with the outward mask of righteousness. Hence he repre- 
 sents the law as absent, though before his eyes, while it did 
 not really impress him with the consciousness of God's judg- 
 ment. Thus the eyes of hypocrites are covered with a veil, 
 that they see not how much that command requires, in 
 which we are forbidden to lust or covet. 
 
 But when the commandment came, &c. So now, on the 
 other hand, he sets forth the law as coming when it began 
 to be really understood. It then raised sin as it were from 
 the dead ; for it discovered to Paul how great depravity 
 
256 COMMENTARIES ON THE CHAP. VII. 11. 
 
 abounded in the recesses of his heart, and at the same time 
 it slew him. We must ever remember that he speaks of that 
 inebriating- confidence in which hypocrites settle, while they 
 natter themselves, because they overlook their sins. 
 
 10. Was found by me, &c. Two things are stated here 
 — that the commandment shows to us a way of life in the 
 righteousness of God, and that it was given in order that we 
 by keeping the law of the Lord might obtain eternal life, 
 except our corruption stood in the way. But as none of us 
 obey the law, but, on the contrary, are carried headlong on 
 our feet and hands into that kind of life from which it re- 
 calls us, it can bring us nothing but death. We must thus 
 distinguish between the character of the law and our own 
 wickedness. It hence follows, that it is incidental that the 
 law inflicts on us a deadly wound, as when an incurable 
 disease is more exasperated by a healing remedy. I indeed 
 allow that it is an inseparable incident, and hence the law, 
 as compared with the gospel, is called in another place the 
 ministration of death ; but still this remains unaltered, that 
 it is not in its own nature hurtful to us, but it is so because 
 our corruption provokes and draws upon us its curse. 
 
 11. Led me out of the way, &c. It is indeed true, that 
 while the will of God is hid from us, and no truth shines on 
 us, the life of men goes wholly astray and is full of errors ; 
 nay, we do nothing but wander from the right course, until 
 the law shows to us the way of living rightly : but as we 
 begin then only to perceive our erroneous course, when the 
 Lord loudly reproves us, Paul says rightly, that we are led 
 out of the way, when sin is made evident by the law. Hence 
 the verb, k^airarav, must be understood, not of the thing 
 itself, but of our knowledge ; that is, that it is made mani- 
 fest by the law how much we have departed from the right 
 course. It must then be necessarily rendered, led me out of 
 the way ; for hence sinners, who before went on heedlessly, 
 loathe and cibominate themselves, when they perceive, 
 through the light which the law throws on the turpitude of 
 sin, that they had been hastening to death. But he again 
 introduces the word occasion, and for this purpose — that we 
 may know that the law of itself docs not bring death, but 
 
CHAP. VII. 13. EPISTLE TO THE ROMANS. 257 
 
 that this happens through something else, and that this is 
 as it were adventitious. 1 
 
 12. So then the law is indeed holy, &c. Some think that 
 the words law and commandment is a repetition of the same 
 thing ; with whom I agree ; 2 and I consider that there is a 
 peculiar force in the words, when he says, that the law itself 
 and whatever is commanded in the law, is holy, and there- 
 fore to be regarded with the highest reverence, — that it is 
 just, and cannot therefore be charged with anything wrong, — 
 that it is good, and hence pure and free from everything 
 that can do harm. He thus defends the law against every 
 charge of blame, that no one should ascribe to it what is 
 contrary to goodness, justice, and holiness. 
 
 13. Was then that which is good 13. Quod ergo boiram est, mihi 
 made death unto me ? God forbid, in mortem cessit ? Absit: imo pee- 
 But sin, that it might appear sin, catum, ut appareat peccatum, per 
 working death in me by that which bonum operatur mihi mortem : ut 
 is good ; that sin by the command- fiat super modum peccans peccatum 
 ment might become exceeding sinful, per mandatum. 
 
 1 3. Has then what is good, &c. He had hitherto defend- 
 ed the law from calumnies, but in such a manner, that it 
 
 1 This verse will be better understood if we consider it as in a manner 
 a repetition, in another form, of what the former verse contains, and this 
 is perfectly consistent with the usual manner of the Apostle. His object 
 seems to have been to prevent a misapprehension of what he had said, that 
 the commandment which was for life proved to be unto death. He hence 
 says, that sin availed itself of the commandment, and by it deceived him, 
 that is, promised him life, and then by it killed him, that is, proved fatal 
 to him. There is a correspondence in meaning between the commandment 
 unto life and deceiving, and between death and killing. In verse 8, sin, as 
 a person, is said to take advantage of the commandment to work every 
 kind of sinful desires ; but it is said here to take this advantage to deceive 
 by promising life, and then to destroy, to expose, and subject him to death 
 and misery. — Ed. 
 
 2 This is doubtless true ; and it is an example of what the Apostle's 
 manner of writing is, it being that of the ancient prophets. How various 
 are the words used in the 1 ] 9th Psalm to designate the law or the reveal- 
 ed will of God ? and two different words are often used in the same verse. 
 
 Having spoken of the law in connection with sin, the Apostle may be 
 supposed to have had the character of sin in view in characterizing the 
 law. Sin works depraved desires and lusts ; the law is holy : sin deceives 
 and acts the traitor ; the law is plain-dealing and just : sin leads to death 
 and misery ; the law is good and leads to happiness. The last contrast is 
 evident from what follows in the next verse, " Was that which is good 
 made death unto me ?" — Ed. 
 
 R 
 
258 COMMENTARIES ON THE CHAP. VII. 13. 
 
 still remained doubtful whether it was the cause of death ; 
 nay, the minds of men were on this point perplexed, — how 
 could it be that nothing but death was gained from so sin- 
 gular a gift of God. To this objection then he now gives an 
 answer ; and he denies, that death proceeds from the law, 
 though death through its means is brought on us by sin. 
 And though this answer seems to militate in appearance 
 against what he had said before — that he had found the 
 commandment, which was given for life, to be unto death, 
 there is yet no contrariety. He had indeed said before, that 
 it is through our wickedness that the law is turned to our 
 destruction, and that contrary to its own character ; but 
 here he denies, that it is in such a sense the cause of death, 
 that death is to be imputed to it. In 2 Cor. iii. he treats 
 more fully of the law. He there calls it the ministration of 
 death ; but he so calls it according to what is commonly 
 done in a dispute, and represents, not the real character of 
 the law, but the false opinion of his opponents. 1 
 
 But sin, &c. With no intention to offend others, I must 
 state it as my opinion, that this passage ought to be read as 
 I have rendered it, and the meaning is this, — " Sin is in a 
 manner regarded as just before it is discovered by the law ; 
 but when it is by the law made known, then it really ob- 
 tains its own name of sin ; and hence it appears the more 
 wicked, and, so to speak, the more sinful, because it turns 
 the goodness of the law, by perverting it, to our destruction ; 
 for that must be very pestiferous, which makes what is in 
 its own nature salutary to be hurtful to us/' The import of 
 the whole is — that it was necessary for the atrocity of sin 
 to be discovered by the law ; for except sin had burst forth 
 into outrageous, or, as they say, into enormous excess, it 
 would not have been acknowledged as sin ; and the more 
 outrageous does its enormity appear, when it converts life 
 into death ; and thus every excuse is taken away from it. 2 
 
 1 This can hardly be admitted. The Apostle in Corinthians evidently 
 states a fact, as he often does, without going into an explanation ; and the 
 fact was, that the law proved to be the ministration of death : but it 
 proved to be so through the sin and wickedness of man. — Ed. 
 
 2 Erasmus, Beza, Parens, Stuart, and others, make up the ellipsis by 
 putting in, " was made death to me," after " sin." But there is no need 
 
CHAP. VII. 14. EPISTLE TO THE ROMANS. 259 
 
 14. For we know that the law is 14. Scimus enim quod Lex spiri- 
 spiritual ; but I am carnal, sold tualis est : ego autem carnalis sum, 
 under sin. venditus sub peccato. 
 
 15. For that which I do I allow 15. Quod enim operor, non intel- 
 not: for what I would, that do I ligo; siquidem non quod volo, hoc 
 not; but what I hate, that do I. ago: sed quod odi, hoc facio. 
 
 16. If then I do that which I 16. Si vero quod nolo, hoc facio, 
 would not, I consent unto the law consentio Legi Dei quod sit bona, 
 that it is good. 
 
 17. Now then, it is no more I that 17. Nunc vero non jam illud 
 do it, but sin that dwelleth in me. operor ego, sed quod habitat in me 
 
 peccatum. 
 
 14. For we know that the law, &c. He now begins more 
 closely to compare the law with what man is, that it may be 
 more clearly understood whence the evil of death proceeds. 
 He then sets before us an example in a regenerate man, in 
 whom the remnants of the flesh are wholly contrary to the 
 law of the Lord, while the spirit would gladly obey it. But 
 first, as we have said, he makes only a comparison between 
 nature and the law. Since in human things there is no 
 greater discord than between spirit and flesh, the law being 
 spiritual and man carnal, what agreement can there be be- 
 tween the natural man and the law ? Even the same as 
 between darkness and light. But by calling the law spiritual, 
 he not only means, as some expound the passage, that it re- 
 quires the inward affections of the heart ; but that, by way 
 of contrast, it has a contrary import to the word carnal} 
 These interpreters give this explanation, " The law is sjfiri- 
 tual, that is, it binds not only the feet and hands as to ex- 
 ternal works, but regards the feelings of the heart, and 
 requires the real fear of God/' 
 
 But here a contrast is evidently set forth between the 
 flesh and the spirit. And further, it is sufficiently clear from 
 
 of adding anything. The sentence throughout is thoroughly Hebraistic. 
 What is partially announced in the words, " that it might appear sin," or, 
 to be sin, &c, is more fully stated in the last clause; and the participle, 
 " working" — wrij^in, is used instead of a verb, the auxiliary verb 
 being understood. See similar instances in chap. xiv. 9-13. Calvin's 
 version is no doubt the correct one. What follows the last "m more fully 
 explains what comes after the first. — Ed. 
 
 1 This is evidently the case here. As carnal means what is sinful and 
 corrupt, so spiritual imports what is holy, just, and good. As the works 
 of the flesh are evil and depraved Avorks, so the fruits of the Spirit are good 
 and holy fruits. See Gal. v. 19, 22, and particularly John iii. 6. — Ed. 
 
260 COMMENTARIES ON THE CHAP. VII. 14. 
 
 the context, and it has been in fact already shown, that 
 under the term flesh is included whatever men bring from 
 the womb ; and flesh is what men are called, as they are 
 born, and as long as they retain their natural character ; for 
 as they are corrupt, so they neither taste nor desire any- 
 thing but what is gross and earthly. Spirit, on the contrary, 
 is renewed nature, which God forms anew after his own 
 image. And this mode of speaking is adopted on this ac- 
 count — because the newness which is wrought in us is the 
 gift of the Spirit. 
 
 The perfection then of the doctrine of the law is opposed 
 here to the corrupt nature of man : hence the meaning is as 
 follows, " The law requires a celestial and an angelic right- 
 eousness, in which no spot is to appear, to whose clearness 
 nothing is to be wanting : but I am a carnal man, who can 
 do nothing but oppose it/' 1 But the exposition of Origen, 
 which indeed has been approved by many before our time, 
 is not worthy of being refuted ; lie says, that the law is 
 called spiritual by Paul, because the Scripture is not to be 
 un lersfcood literally. What has this to do with the present 
 subject ? 
 
 Sold under sin. By this clause he shows what flesh is in 
 
 1 " He is ' carnal' in exact proportion to the degree in which he falls 
 short of perfect conformity to the law of God." — Scott. 
 
 It has been usual with a certain class of divines, such as Hammond and 
 Bull, to hold that all the Fathers before Augustine viewed Paid here as 
 not speaking of himself. But this is plainly contradicted by what Angus- 
 'ine declares himself in several parts of his writings. In his Retractations, 
 B. i. chap. 23, he refers to some authors of divine discourses (quibusdam 
 divinorum tractatoribus eloquiorum) by whose authority he was induced to 
 change his opinion, and to regard Paul here as speaking of himself. He 
 alludes again in his work against Julian, an advocate of Pelagianism, B. 6, 
 chap, xi., to this very change in his view, and ascribes it to the reading of 
 the works of those who were better and more intelligent than himself, 
 (melioribus et intelligentioribus cessi.) Then he refers to them by name, 
 and says, " Hence it was that I came to understand these things, as Hilary, 
 Gregory, Ambrose, and other holy and known doctors of the Church, un- 
 derstood them, who thought that the Apostle himself strenuously struggled 
 against carnal lusts, which he was unwilling to have, and yet had, and that 
 he bore witness as to this conflict in these words," (referring to this very 
 text,) — Hinc factum est, ut sic ista intelligerem, quemadmodum intellexit 
 Hilarius, Guegorius, Amhrosius, et cceteri Ecclesice sancti notique doc- 
 tores, qui et ipsum Aposlolum adversus carnales concupiscentias, quas 
 habere nolebat, et tamen habebat, strenue confiixisse, eundemque conflictum, 
 suum Mis suis verbis contestatum fuisse senserunt. — Ed. 
 
CHAP. VII. 15. EPISTLE TO THE ROMANS. 261 
 
 itself; for man by nature is no less the slave of sin, than 
 those bondmen, bought with money, whom their masters ill 
 treat at their pleasure, as they do their oxen and their 
 asses. We are so entirely controlled by the power of sin, 
 that the whole mind, the whole heart, and all our actions 
 are under its influence. Compulsion I always except, for we 
 sin spontaneously, as it would be no sin, were it not volun- 
 tary. But we are so given up to sin, that we can do wil- 
 lingly nothing but sin ; for the corruption which bears rule 
 within us thus drives us onward. Hence this comparison 
 does not import, as they say, a forced service, but a volun- 
 tary obedience, which an inbred bondage inclines us to 
 render. 
 
 15. For what I do I know not, Sec. He now comes to a 
 more particular case, that of a man already regenerated y 1 
 
 1 It appears from this, that Calvin did not apply the foregoing words, 
 " I am carnal, sold under sin," in the same way : but they are evidently 
 connected together. They are indeed strong words, and some explain them 
 in such a way as to be wholly unsuitable to a renewed man ; but we ought 
 to take the explanation as given by the Apostle himself in what follows, for 
 he handles the subject to the end of the chapter. 
 
 Various fictions have been resorted to by critics on this point. The 
 Apostle has been supposed by some to speak of himself as under the law, 
 or as Stuart terms it, " in a law-state," and such is the scheme of Ham- 
 mond. Others have imagined, that he personates a Jew living during the 
 time between Abraham and the giving of the law ; and this was Locke's 
 idea. A third party have entertained the notion, that the Apostle, speak- 
 ing in his own person, represents, by a sort of fiction, as Vitringa and 
 some others have imagined, the effects of the law in Jews and proselytes, 
 as opposed to the effects of the gospel, as delineated in the next chapter. 
 And a fourth party maintain, that the Apostle describes a man in a tran- 
 sition-state, in whom God's Spirit works for his conversion, but who is as 
 yet doubtful which way to turn, to sin or to God. 
 
 All these conjectures have arisen, because the language is not taken in 
 its obvious meaning, and according to the Apostle's own explanation. As 
 soon as we depart from the plain meaning of the text and the context, we 
 open a door to endless conjectures and fictions. The Apostle says nothing 
 here of himself, but what every real Christian finds to be true. Is not a 
 Christian, yea, the best, in this world carnal, as well as spiritual ? Is he 
 not " sold under sin ?" that is, subjected to a condition, in which he is con- 
 tinually annoyed, tempted, hindered, restrained, checked, and seduced by 
 the depravity and corruption of his nature ; and in which he is always kept 
 far below what he aims at, seeks and longs for. It was the saying of a 
 good man, lately gone to his rest, whose extended pilgrimage was ninety- 
 three years, that he must have been often swallowed up by despair, had it 
 not been for the seventh chapter of the Epistle to the Romans. The best 
 interpreter of many things in Scripture is spiritual experience ; without 
 
262 COMMENTARIES ON THE CHAP. VII. 15. 
 
 in whom both the things which he had in view appear more 
 clearly ; and these were, — the great discord there is between 
 the law of Gfod and the natural man, — and how the law does 
 not of itself produce death. For since the carnal mail rushes 
 into sin with the whole propensity of his mind, he seems to 
 sin with such a free choice, as though it were in his power 
 to govern himself; so that a most pernicious opinion has 
 prevailed almost among all men — that man, by his own na- 
 tural strength, without the aid of Divine grace, can choose 
 what he pleases. But though the will of a faithful man is 
 led to good by the Spirit of Grod, yet in him the corruption 
 of nature appears conspicuously ; for it obstinately resists 
 and leads to what is contrary. Hence the case of a regene- 
 rated man is the most suitable ; for by this you may know 
 how much is the contrariety between our nature and the 
 righteousness of the law. From this case, also, a proof as 
 to the other clause may more fitly be sought, than from the 
 mere consideration of human nature ; for the law, as it pro- 
 duces only death in a man wholly carnal, is in him more 
 easily impeached, for it is doubtful whence the evil proceeds. 
 In a regenerate man it brings forth salutary fruits ; and 
 hence it appears, that it is the flesh only that pi'events it 
 from giving life : so far it is from producing death of itself. 
 
 That the whole, then, of this reasoning may be more fully 
 and more distinctly understood, we must observe, that this 
 conflict, of which the Apostle speaks, does not exist in man 
 before he is renewed by the Spirit of God : for man, left to 
 his own nature, is wholly borne along by his lusts without 
 any resistance ; for though the ungodly are tormented by the 
 stings of conscience, and cannot take such delight in their 
 vices, but that they have some taste of bitterness ; yet you 
 cannot hence conclude, either that evil is hated, or that good 
 is loved by them ; only the Lord permits them to be thus 
 tormented, in order to show to them in a measure his judg- 
 
 it no. right judgment can be formed. Hence it is that the learned often 
 stumble at what is quite plain and obvious to the illiterate when spiritually 
 enlightened. Critics sometimes find great difficulties in what is fully un- 
 derstood by a simpler minded Christian, taught from above. " Wayfaring 
 men " are far better divines than any of the learned, who possess nothing- 
 more than natural talents and natural acquirements. — Ed. 
 
CHAP. VII. 15. EPISTLE TO THE KOMANS. 263 
 
 ment ; but not to imbue them either with the love of right- 
 eousness or with the hatred of sin. 
 
 There is then this difference between them and the faith- 
 ful — that they are never so blinded and hardened, but that 
 when they are reminded of their crimes, they condemn them 
 in their own conscience ; for knowledge is not so utterly 
 extinguished in them, but that they still retain the differ- 
 ence between right and wrong ; and sometimes they are 
 shaken with such dread under a sense of their sin, that 
 they bear a kind of condemnation even in this life : never- 
 theless they approve of sin with all their heart, and hence 
 give themselves up to it without any feeling of genuine re- 
 pugnance ; for those stings of conscience, by which they are 
 harassed, proceed from opposition in the judgment, rather 
 than from any contrary inclination in the will. The godly, 
 on the other hand, in whom the regeneration of God is be- 
 gun, are so divided, that with the chief desire of the heart 
 they aspire to God, seek celestial righteousness, hate sin, 
 and yet they are drawn down to the earth by the relics of 
 their flesh : and thus, while pulled in two ways, they fight 
 against their own nature, and nature fights against them ; 
 and they condemn their sins, not only as being constrained 
 by the judgment of reason, but because they really in their 
 hearts abominate them, and on their account loathe them- 
 selves. This is the Christian conflict between the flesh and 
 the spirit, of which Paul speaks in Gal. v. 1 7. 
 
 It has therefore been justly said, that the carnal man runs 
 headlong into sin with the approbation and consent of the 
 whole soul ; but that a division then immediately begins for 
 the first time, when he is called by the Lord and renewed by 
 the Spirit. For regeneration only begins in this life ; the 
 relics of the flesh which remain, always follow their own cor- 
 rupt propensities, and thus carry on a contest against the 
 Spirit. 
 
 The inexperienced, who consider not the subject which the 
 Apostle handles, nor the plan which he pursues, imagine, 
 that the character of man by nature is here described ; and 
 indeed there is a similar description of human nature given 
 to us by the Philosophers : but Scripture philosophizes much 
 
2G-i COMMENTARIES ON THE CHAP. VII. 15. 
 
 deeper ; for it finds that nothing has remained in the heart 
 of man but corruption, since the time in which Adam lost 
 the image of Grod. So when the Sophisters wish to define 
 free-will, or to form an estimate of what the power of nature 
 can do, they fix on this passage. But Paul, as I have said 
 already, does not here set before us simply the natural man, 
 but in his own person describes what is the weakness of the 
 faithful, and how great it is. Augustine was for a time in- 
 volved in the common error ; but after having more clearly 
 examined the passage, he not only retracted what he had 
 falsely taught, but in his first book to Boniface, he proves, 
 by many strong reasons, that what is said cannot be applied 
 to any but to the regenerate. And we shall now endeavour 
 to make our readers clearly to see that such is the case. 
 
 / knoiu not. He means that he acknowledges not as his 
 own the works which he did through the weakness of the 
 flesh, for he hated them. And so Erasmus has not unsuit- 
 ably given this rendering, "I approve not," (non probo.) 1 
 We hence conclude, that the doctrine of the law is so con- 
 sentaneous to right judgment, that the faithful repudiate the 
 transgression of it as a thing wholly unreasonable. But as 
 Paul seems to allow that he teaches otherwise than what 
 the law prescribes, many interpreters have been led astray, 
 and have thought that he had assumed the person of another ; 
 hence has arisen the common error, that the character of an 
 unregenerate man is described throughout this portion of 
 the chapter. But Paul, under the idea of transgressing the 
 law, includes all the defects of the godly, which are not in- 
 consistent with the fear of God or with the endeavour of 
 acting uprightly. And he denies that he did what the law 
 demanded, for this reason, because he did not perfectly fulfil 
 it, but somewhat failed in his effort. 
 
 For not what 1 desire, &c. You must not understand that 
 it was always the case with him, that he could not do good ; 
 
 1 " Pii quod perpetrant non agnoscunt, non approbant, non cxcusant, non 
 palliant ;" — " What the godly do [amiss,] they know not, approve not, ex- 
 cuse not, palliate not." — Parens. 
 
 The verb yiwnv is used here in the sense of the Hebrew verb V^, 
 which is often so rendered by the Septuagint. See Ps. i. 6 ; Hos. viii. 4 ; 
 and Matt. vii. 23.— Ed. 
 
CHAP. VII. 16. EPISTLE TO THE ROMANS. 265 
 
 but what he complains of is only this — that he could not per- 
 form what he wished, so that he pursued not what was good 
 with that alacrity which was meet, because he was held in 
 a manner bound, and that he also failed in what he wished 
 to do, because he halted through the weakness of the flesh. 
 Hence the pious mind performs not the good it desires to do, 
 because it proceeds not with due activity, and cloeth the evil 
 which it would not ; for while it desires to stand, it falls, or 
 at least it staggers. But the expressions to will and not to 
 will must be applied to the Spirit, which ought to hold the 
 first place in all the faithful. The flesh indeed has also its 
 own will, but Paul calls that the will which is the chief 
 desire of the heart ; and that which militates with it he re- 
 presents as being contrary to his will. 
 
 We may hence learn the truth of what we have stated — ■ 
 that Paul speaks here of the faithful, 1 in whom the grace of 
 the Spirit exists, which brings an agreement between the 
 mind and the righteousness of the law ; for no hatred of sin 
 is to be found in the flesh. 
 
 1 6. But if what I desire not, I do, I consent to the law, 
 &c. ; that is, "When my heart acquiesces in the law, and is 
 delighted with its righteousness, (which certainly is the case 
 when it hates the transgression of it,) it then perceives and 
 acknowledges the goodness of the law, so that we are fully 
 convinced, experience itself being our teacher, that no evil 
 ought to be imputed to the law ; nay, that it would be salu- 
 tary to men, were it to meet with upright and pure hearts." 
 But this consent is not to be understood to be the same 
 
 1 " As the Apostle was far more enlightened and humble than Christians 
 in general are, doubtless this clog (indwelling sin) was more uneasy to him 
 than it is to them, though most of us find our lives at times greatly em- 
 bittered by it. So that this energetic language, -which many imagine to 
 describe an unestablished believer's experience, or even that of an uncon- 
 verted man, seems to have resulted from the extraordinary degree of St. 
 Paul's sanctification, and the depth of his self-abasement and hatred of sin ; 
 and the reason of our not readily understanding him seems to be, because 
 we are far beneath him in holiness, humility, acquaintance with the spiri- 
 tuality of God's law, and the evil of our own hearts, and in our degree of 
 abhorrence of moral evil." — Scott. 
 
 " "What some mistake as the evidence of a spiritual decline on the part 
 of the Apostle, was in fact the evidence of his growth. It is the effusion of 
 a more quick and cultured sensibility than fell to the lot of ordinary men." 
 — Chalmers, 
 
26G COMMENTARIES ON THE CHAP. VII. 17. 
 
 with what we have heard exists in the ungodly, who have 
 expressed words of this kind, " I see better things and ap- 
 prove of them ; I follow the worse." Again, " What is hurt- 
 ful I follow ; I shun what I believe would be profitable/' 
 For these act under a constraint when they subscribe to the 
 righteousness of God, as their will is wholly alienated from 
 it, but the godly man consents to the law with the real and 
 most cheerful desire of his heart ; for he wishes nothing 
 more than to mount up to heaven. 1 
 
 17. Noiv it is no more I who do it, &c. This is not the 
 pleading of one excusing himself, as though he was blame- 
 less, as the case is with many triflers who think that they 
 have a sufficient defence to cover all their wickedness, when 
 they cast the blame on the flesh ; but it is a declaration, by 
 which he shows how very far he dissented from- his own 
 flesh in his spiritual feeling ; for the faithful are carried 
 along in their obedience to God with such fervour of spirit 
 that they deny the flesh. 
 
 This passage also clearly shows, that Paul speaks here of 
 none but of the godly, who have been already born again ; 
 for as long as man remains like himself, whatsoever he may 
 be, he is justly deemed corrupt ; but Paul here denies that 
 he is wholly possessed by sin ; nay, he declares himself to be 
 exempt from its bondage, as though he had said, that sin 
 only dwelt in some part of his soul, while with an earnest 
 feeling of heart he strove for and aspired after the right- 
 eousness of God, and clearly proved that he had the law of 
 God engraven within him. 2 
 
 18. For I know that in me (that 18. Novi enim quod non habitat 3 
 is, in my flesh) dwelleth no good in me (hoc est, in came mea)bonum: 
 thing : for to will is present with me ; siquidem velle adest mihi, sed ut 
 but how to perform that which is perficiam honum non reperio. 
 good I find not. 
 
 19. For the good that I would I 19. Non enim quod volo facio 
 
 1 "I consent — consentio — a-vfupnfn, I say with, assent to, agree with, 
 confirm." — Ed. 
 
 2 The last clause of this verse is worthy of notice, as the expression 
 "indwelling sin" seems to have arisen from the words k olxovtm ly Ipo) — 
 " which dwells in me." Sin was in him as in a house or dwelling ; it was 
 an in-habiting sin, or that which is in-abiding or resident. — Ed. 
 
 8 Non habitat .... bonum — ««* olxti .... a.ya.6'01. — Ed. 
 
CHAP. VII. 18. EPISTLE TO THE ROMANS. 267 
 
 do not : but the evil which I would bonum ; sed quod nolo malum, id 
 
 not, that I do. ago. 
 
 20. Now, if I do that I would not, 20. Si vero quod nolo ego id facio, 
 
 it is no more I that do it, but sin non jam ego operor illud, sed quod 
 
 that dwelleth in me. habitat in me peccatum. 
 
 18. For I know, &c. He says that no good by nature 
 dwelt in him. Then in me, means the same as though he 
 had said, " So far as it regards myself." In the first part 
 he indeed arraigns himself as being wholly depraved, for he 
 confesses that no good dwelt in him ; and then he subjoins 
 a modification, lest he should slight the grace of God which 
 also dwelt in him, but was no part of his flesh. And here 
 again he confirms the fact, that he did not speak of men in 
 general, but of the faithful, who are divided into two parts 
 — the relics of the flesh, and grace. For why was the modi- 
 fication made, except some part was exempt from depravity, 
 and therefore not flesh ? Under the term flesh, he ever in- 
 cludes all that human nature is, everything in man, except 
 the sanctification of the Spirit. In the same manner, by 
 the term spirit, which is commonly opposed to the flesh, he 
 means that part of the soul which the Spirit of God has so 
 re-formed, and purified from corruption, that God's image 
 shines forth in it. Then both terms, flesh as well as spirit, 
 belong to the soul ; but the latter to that part which is re- 
 newed, and the former to that which still retains its natural 
 character. 1 
 
 To will is present, &c. He does not mean that he had 
 nothing but an ineffectual desire, but his meaning is, that 
 the work really done did not correspond to his will ; for the 
 
 1 The Apostle here is his own interpreter ; he explains who the I is that 
 does what the other I disapproved, and who the / is that hates what the 
 other /does. He tells us here that it is not the same/, though announced 
 at first as though it were the same. The one /, he informs us here, was 
 his flesh, his innate sin or corruption, and the other /, he tells us in verse 
 22, was " the inner man," his new nature. The " inner man," as Calvin 
 will tell us presently, is not the soul as distinguished from the body, but 
 the renewed man as distinguished from the flesh. It is the same as the 
 " new man," as distinguished from " the old man." See Eph. iv. 22, 24 ; 
 Rom. vi. 6 ; 2 Cor. v. 17. But " the inward man," and " the outward man," 
 in 2 Cor. iv. 16, are the soul and the body ; and " the inner man," in Eph. 
 iii. 16, the same expression as in verse 22, means the soul, as it is evident 
 from the context. The same is meant by " the hidden man of the heart," 
 in 1 Peter iii. 4. — Ed. 
 
268 COMMENTARIES ON THE CHAP. VII. 1 9. 
 
 flesh hindered him from doing perfectly what he did. So 
 also understand what follows, The evil I desire not, that I do: 
 for the flesh not only impedes the faithful, so that they can- 
 not run swiftly, but it sets also before them many obstacles 
 at which they stumble. Hence they do not, because they 
 accomplish not, what they would, with the alacrity that is 
 meet. This, to will, then, which he mentions, is the readi- 
 ness of faith, when the Holy Spirit so prepares the godly 
 that they are ready and strive to render obedience to God ; 
 but as their ability is not equal to what they wish, Paul 
 says, that he found not what he desired, even the accom- 
 plishment of the good he aimed at. 
 
 19. The same view is to be taken of the expression which 
 next follows, — that he did not the good which he desired ; 
 but, on the contrary, the evil which he desired not : for the 
 faithful, however rightly they may be influenced, are yet so 
 conscious of their own infirmity, that they can deem no work 
 proceeding from them as blameless. For as Paul does not 
 here treat of some of the faults of the godly, but delineates 
 in general the whole course of their life, we conclude that 
 their best works are always stained with some blots of sin, 
 so that no reward can be hoped, unless God pardons them. 
 
 He at last repeats the sentiment,- — that, as far as he was 
 endued with celestial light, he was a true witness and sub- 
 scriber to the righteousness of the law. It hence follows, 
 that had the pure integrity of our nature remained, the law 
 would not have brought death on us, and that it is not ad- 
 verse to the man who is endued with a sound and right mind 
 and abhors sin. But to restore health is the w r ork of our 
 heavenly Physician. 
 
 21. I find then a law, that, when 21. Reperio igitur Legem volenti 
 I would do good, evil is present with mihi facere honum quod raihi malum 
 me. insideat. 1 
 
 22. For I delight in the law of 22. Consentio enim Legi Dei se- 
 God after the inward man : cundum interiorem hominem. 
 
 23. But I see another law in my 23. Video autem alteram Legem 
 members warring against the law of in membris meis, repugnantem 2 legi 
 
 1 "Insideat," — trajaxecra/ ; the same verb in verse 18, is rendered adest 
 — is present. It means, to lie near, to be at hand. — Ed. 
 
 2 " Repugnantem," — avrnrr^aTii/ifuvov, placing itself in battle array, fight- 
 
CHAP. VII. 22. EPISTLE TO THE ROMANS. 269 
 
 my mind, and bringing me into cap- mentis mese, et captivum me red- 
 tivity to the law of sin which, is in dentem legi peccati, quae est in 
 my members. membris meis. 
 
 21. / find then, &c. Here Paul supposes a fourfold law. 
 The first is the law of God, which alone is properly so called, 
 which is the rule of righteousness, by which our life is rightly 
 formed. To this he joins the law of the mind, and by this 
 he means the prompt readiness of the faithful mind to render 
 obedience to the divine law, it being a certain conformity on 
 our part with the law of God. On the other hand, he sets 
 in opposition to this the law of unrighteousness ; and ac- 
 cording to a certain kind of similarity, he gives this name to 
 that dominion which iniquity exercises over a man not yet 
 regenerated, as well as over the flesh of a regenerated man ; 
 for the laws even of tyrants, however iniquitous they may 
 be, are called laws, though not properly. To correspond 
 with this law of sin he makes the law of the members, that 
 is, the lust which is in the members, on account of the con- 
 cord it has with iniquity. 
 
 As to the first clause, many interpreters take the word 
 law in its proper sense, and consider Kara or Sta to be un- 
 derstood ; and so Erasmus renders it, " by the law ;" as 
 though Paul had said, that he, by the law of God as his 
 teacher and guide, had found out that his sin was innate. 
 But without supplying anything, the sentence would run 
 better thus, " While the faithful strive after what is good, 
 they find in themselves a certain law which exercises a 
 tyrannical power ; for a vicious propensity, adverse to and 
 resisting the law of God, is implanted in their very marrow 
 and bones/' 
 
 22. For I consent 1 to the law of God, &c. Here then you 
 
 ing or warring against, taking the field or marching against an enemy. 
 Then follows " taking" an enemy " captive," «.Ixf-aXwr'^atra.. There are 
 two sorts of captives, willing and unwilling. The latter is the case here ; 
 for the Apostle compares himself to captives of war, which are made so 
 by force. The same is meant as by the expression, " sold under sin," verse 
 14,— the constrained condition of being subject during life, to the annoy- 
 ances, to the tempting, seducing, and deadening power of innate corrup- 
 tion. — Ed. 
 
 1 " Consentio," auv&opai; it is not the same verb as in ver. 16; this 
 
270 COMMENTARIES ON THE CHAP. VII. 22. 
 
 see what sort of division there is in pious souls, from which 
 arises that contest between the spirit and the flesh, which 
 Augustine in some place calls the Christian struggle (luctam 
 Christi'anam) The law calls man to the rule of righteousness ; 
 iniquity, which is, as it were, the tyrannical law of Satan, in- 
 stigates him to wickedness : the Spirit leads him to render 
 obedience to the divine law ; the flesh draws him back to 
 what is of an opposite character. Man, thus impelled by con- 
 trary desires, is now in a manner a twofold being ; but as the 
 Spirit ought to possess the sovereignty, he deems and judges 
 himself to be especially on that side. Paul says, that he 
 was bound a captive by his flesh for this reason, because as 
 he was still tempted and incited by evil lusts ; he deemed 
 this a coercion with respect to the spiritual desire, which 
 was wholly opposed to them. 1 
 
 signifies more than consent, for it includes gratification and delight. See 
 Ps. i. 2. The verb is found only here. Macknight's version, " I am 
 pleased with," is very feeble and inexpressive ; Stuart's is better, " I take 
 pleasure in ;" but our common version is the best, " I delight in." 
 
 The yv-g here would be better rendered " indeed :" the Apostle makes 
 declaration as to his higher principle ; and then in the next verse he states 
 more fully what he had said in ver. 21. This exactly corresponds with 
 his usual mode in treating subjects. He first states a thing generally, and 
 afterwards more particularly, in more specific terms, and with something 
 additional. — Ed. 
 
 1 Some consider the conclusion of ver. 23, " to the law of sin which is 
 in my members," as a paraphrase for " to itself ;" as the Apostle describes 
 it at the beginning as the law in his members : and the reason which may 
 be assigned for the repetition is twofold,- — to preserve the distinction be- 
 tween it and " the law of the mind" in the preceding clause, — and to give 
 it a more distinctive character, by denominating it " the law of sin." We 
 in fact find a gradation in the way in which it is set forth : in ver. 21, 
 he calls it simply " a law ;" in this verse he first calls it " another law in 
 his members," and then, " the law of sin in his members." 
 
 The construction of ver. 21, is difficult. Parens quotes Chrysostom as 
 supposing ffipQnvcti from ver. 16, to be understood after " law," so as to 
 give this rendering, " I find then that the law assents to me desiring to do 
 good," &c, that is, that the law of God was on his side, " though evil was 
 present with him." He then gives his own view, it being essentially that 
 of Augustine: he supposes °n xaXos, from ver. 16, to be understood after 
 " law," and that on, in the last clause, is to be construed " though :" the 
 verse is then to be rendered thus, — " I find then the law, that it is good 
 to me desiring to do good, though evil is present with me." The verse 
 taken by itself may thus present a good meaning, but not one that har- 
 monizes with the context, or that forms a«part of the Apostle's argument. 
 The only other construction that deserves nolice is that of our own ver- 
 sion, and of Calvin, and it is that alone which corresponds with the con- 
 
CHAP. VII. 22. EPISTLE TO THE ROMANS. 271 
 
 But we ought to notice carefully the meaning of the inner 
 man and of the members ; which many have not rightly 
 understood, and have therefore stumbled at this stone. The 
 inner man then is not simply the soul, but that spiritual 
 part which has been regenerated by God ; and the members 
 signify the other remaining part ; for as the soul is the 
 superior, and the body the inferior part of man, so the spirit 
 is superior to the flesh. Then as the spirit takes the place 
 of the soul in man, and the flesh, which is the corrupt and 
 polluted soul, that of the body, the former has the name of 
 the inner man, and the latter has the name of members. 
 The inner man has indeed a different meaning in 2 Cor. iv. 
 16 ; but the circumstances of this passage require the inter- 
 pretation which I have given : and it is called the inner by 
 way of excellency ; for it possesses the heart and the secret 
 feelings, while the desires of the flesh are vagrant, and are, 
 as it'were, on the outside of man. Doubtless it is the same 
 thing as though one compared heaven to earth ; for Paul by 
 way of contempt designates whatever appears to be in man 
 by the term members, that he might clearly show that the 
 hidden renovation is concealed from and escapes our ob- 
 servation, except it be apprehended by faith. 
 
 Now since the law of the mind undoubtedly means a prin- 
 ciple rightly formed, it is evident that this passage is very 
 
 text. It has been adopted by Beza, Grotius, Venema, Turrettin, Dod- 
 dridge, and others. 
 
 This verse, and the tAVO which follow, conclude the subject, and also 
 explain what he had been saying about willing and doing. He in fact 
 accounts here for the paradoxical statements which he had made, by men- 
 tioning the operation and working of two laws, which were directly con- 
 trary to one another. It seems to be a mistake that he alludes to four 
 laws ; for the law of the mind and the law of God are the same, under 
 different names ; it is that of the mind, because it belongs to and resides in 
 the mind : and it is the law of God, because it comes from him, and is 
 implanted by his Spirit. To the other law he also gives two names, the 
 " law in his members," and the " law of sin. " This view is confirmed by 
 the last verse in the chapter, which contains a summary of the whole. 
 
 The latter part of ver. 23 is in character with the Hebraistic style, 
 when the noun is stated instead of the pronoun ; see Gen. ix. 16 ; Ps. 1. 
 23 ; and it is also agreeable to the same style to add the same sentiment 
 with something more specific appended to it. This part then might be 
 rendered thus,—" and making me captive to itself, even to the law of sin, 
 which is in my members." — Ed. 
 
272 COMMENTARIES ON THE CHAP. VII. 24. 
 
 absurdly applied to men not yet regenerated ; for Such, as 
 Paul teaches us, are destitute of mind, inasmuch as their 
 soul has become degenerated from reason. 
 
 24. O wretched man that I am ! 24. Miser ego homo ! quis me 
 who shall deliver me from the body eripiet a corpore mortis hoc ? 
 
 of this death ? 
 
 25. I thank God, through Jesus 25. Gratias ago Deo per Iesum 
 Christ our Lord. So then with the Christum Dominum nostrum : itaque 
 mind I myself serve the law of God, idem ego mente servio Legi Dei, 
 but with the flesh the law of sin. carne autem legi peccati. 
 
 24. Miserable, &c. He closes his argument with a vehe- 
 ment exclamation, by which he teaches us that we are not 
 only to struggle with our flesh, but also with continual 
 groaning to bewail within ourselves and before God our un- 
 happy condition. But he asks not by whom he was to be de- 
 livered, as one in doubt, like unbelievers, who understand 
 not that there is but one real deliverer: but it is the voice 
 of one panting and almost fainting, because he does not 
 find immediate help, 1 as he longs for. And he mentions the 
 word rescue, 2 in order that he might show, that for his liber- 
 ation no ordinary exercise of divine power was necessary. 
 
 By the body of death he means the whole mass of sin, or 
 those ingredients of which the whole man is composed ; 
 except that in him there remained only relics, by the captive 
 bonds of which he was held. The pronoun tovtov, this, 
 which I apply, as Erasmus does, to the body, may also be 
 fitly referred to death, and almost in the same sense ; for 
 Paul meant to teach us, that the eyes of God's children are 
 opened, so that through the law of God they wisely discern 
 the corruption of their nature and the death which from it 
 proceeds. But the word body means the same as the exter- 
 nal man and members; for Paul points out this as the origin 
 of evil, that man has departed from the law of his creation, 
 
 1 TaXa/Vwjas, miser, ferumnosus ; " it denotes," says Schlewsner, " one 
 who is broken down and wearied with the most grievous toils." It is used 
 by the Septuagint for the word 7MW, wasted, spoiled, desolated. See 
 Ps. cxxxvii. 8; Is. xxxiii. 1. — Ed. 
 
 2 " Eripere" — pluck out, rescue, take away by force ; pva-trai — shall 
 draw, rescue or extricate ; it means a forcible act, effected by power. — Ed. 
 
CHAP. VII. 25. EPISTLE TO THE ROMANS. 273 
 
 and has become thus carnal and earthly. For though he 
 still excels brute beasts, yet his true excellency has departed 
 from him, and what remains in him is full of numberless 
 corruptions, so that his soul, being degenerated, may be 
 justly said to have passed into a body. So God says by 
 Moses, " No more shall my Spirit contend with man, for he 
 is even flesh," (Gen. vi. 3 :) thus stripping man of his spi- 
 ritual excellency, he compares him, by way of reproach, to 
 the brute creation. 1 
 
 This passage is indeed remarkably fitted for the purpose 
 of beating down all the glory of the flesh ; for Paul teaches 
 us, that the most pei'fect, as long as they dwell in the flesh, 
 are exposed to misery, for they are subject to death ; nay, 
 when they thoroughly examine themselves, they find in their 
 own nature nothing but misery. And further, lest they 
 should indulge their torpor, Paul, by his own example, 
 stimulates them to anxious groanings, and bids them, as 
 long as they sojourn on earth, to desire death, as the only 
 true remedy to their evils ; and this is the right object in 
 desiring death. Despair does indeed drive the profane often 
 to such a wish ; but they strangely desire death, because they 
 are weary of the present life, and not because they loathe 
 their iniquity. But it must be added, that though the faith- 
 ful level at the true mark, they are not yet carried away by 
 an unbridled desire in wishing for death, but submit them- 
 selves to the will of God, to whom it behoves us both to live 
 and to die : hence they clamour not with displeasure against 
 God, but humbly deposit their anxieties in his bosom ; for 
 they do not so dwell on the thoughts of their misery, but 
 that being mindful of grace received, they blend their grief 
 with joy, as we find in what follows. 
 
 25. / thank God, &c. He then immediately subjoined this 
 thanksgiving, lest any should think that in his complaint 
 he perversely murmured against God ; for we know how easy 
 
 1 " This body of death" is an evident Hebraism, meaning " this deadly 
 or morbiferous body ;" which is not the material body, but the body of " the 
 old man," ver. 6 ; called the " body of sin," when its character is de- 
 scribed, and the " body of death," when the issue to which it leads is in- 
 tended : it conducts to death, condemnation, and misery. — Ed. 
 
274) COMMENTARIES ON THE CHAP. VII. 25. 
 
 even in legitimate grief is the transition to discontent and 
 impatience. Though Paul then bewailed his lot, and sighed 
 for his departure, he yet confesses that he acquiesced in the 
 good pleasure of God ; for it does not become the saints, 
 while examining their own defects, to forget what they have 
 already received from God. 1 
 
 But what is sufficient to bridle impatience and to cherish 
 resignation, is the thought, that they have been received 
 under the protection of God, that they may never perish, 
 and that they have already been favoured with the first-fruits 
 of the Spirit, which make certain their hope of the eternal 
 inheritance. Though they enjoy not as yet the promised 
 glory of heaven, at the same time, being content with the 
 measure which they have obtained, they are never without 
 reasons for joy. 
 
 So I myself, &c. A short epilogue, in which he teaches 
 us, that the faithful never reach the goal of righteousness as 
 long as they dwell in the flesh, but that they are running 
 their course, until they put off the body. He again gives 
 the name of mind, not to the rational part of the soul which 
 philosophers extol, but to that which is illuminated by the 
 Spirit of God, so that it understands and wills aright : for 
 there is a mention made not of the understanding alone, but 
 connected with it is the earnest desire of the heart. How- 
 ever, by the exception he makes, he confesses, that he was 
 devoted to God in such a manner, that while creeping on 
 the earth he was defiled with many corruptions. This is a 
 suitable passage to disprove the most pernicious dogma of 
 
 1 There is a different reading for the first clause of this verse, xAi's T V 
 Sit», " thanks to God," which, Griesbach says, is nearly equal to the received 
 text ; and there are a few copies which have h x*? 1 ' xtitfou, " the grace of 
 our Lord," &c. ; which presents a direct answer to the foregoing question : 
 but a considerable number more have h x"-e's Tl " / $«««, "the grace of God," 
 inc. ; which also gives an answer to the preceding question. But the safest 
 way, when there is no strong reason from the context, is to follow what 
 is mostly sanctioned by MSS. Taking then the received text, we shall 
 find a suitable answer to the foregoing question, if we consider the verb 
 used in the question to be here understood, a tiling not unusual; then the 
 version would be, " I thank God, who will deliver me through Jesus Christ 
 our Lord ;" not as Macknight renders the verb, " who delivers me ;" for 
 the answer must be in the same tense with the question. — Ed. 
 
CHAP. VIII. 1. EPISTLE TO THE ROMANS. 275 
 
 the Purists, (Catharorum,) which some turbulent spirits at- 
 tempt to revive at the present day. 1 
 
 CHAPTER VIII. 
 
 1 . There is therefore now no con- 1 . Nulla igitur condemnatio est 
 demnation to them which are in iis qui sunt in Christo Iesu, qui non 
 Christ Jesus, who walk not after the secundum camera ambulant, sed se- 
 flesh, but after the Spirit. 2 cundum Spiritum. 
 
 2. For the law of the Spirit of 2. Lex enim Spiritus vitse in 
 life in Christ Jesus hath made me Christo Iesu, liberum me reddidit a 
 free from the law of sin and death. lege peccati et mortis. 
 
 3. For what the law could not do, 3: Quod enim impossibile erat 
 in that it was weak through the Legi, eo quod infirniabatur per car- 
 flesh, God sending his own Son in nem, misso Deus Filio suo in simili- 
 the likeness of sinful flesh, and for tudine carnis peccati, etiam de pec- 
 sin condemned sin in the flesh ; cato damnavit peccatum in carne ; 
 
 4. That the righteousness of the 4. Ut justificatio Legis impleretur 
 law might be fulfilled ha us, who in nobis qui non secundum carnem 
 walk not after the flesh, but after ambulamus, sed secundum Spiritum. 
 the Spirit. 
 
 1. There is then, &c. After having described the contest 
 which the godly have perpetually with their own flesh, he 
 returns to the consolation, which was very needful for them, 
 and which he had before mentioned ; and it was this, — That 
 though they were still beset by sin, they were yet exempt 
 from the power of death, and from every curse, provided they 
 lived not in the flesh but in the Spirit : for he joins together 
 these three things, — the imperfection under which the faith- 
 ful always labour, — the mercy of God in pardoning and for- 
 
 1 " Idem ego — the same I," or, " I the same ;" aLro; lya. Beza renders 
 it the same — " idem ego," and makes this remark, " This was suitable to 
 what follows, by which one man seems to have been divided into two." 
 Others render it, " ipse ego — I myself," and say that Paul used this dic- 
 tion emphatically, that none might suspect that he spoke in the person of 
 another. See ch. ix. 3 ; 2 Cor. x. 1, 12, 13. The phrase imports this, 
 " It is I myself, and none else.". 
 
 He terms his innate sin " the flesh." By the flesh, says Parens, " is 
 not meant physically the muscular substance, but theologically the de- 
 pravity of nature, — not sensuality alone, but the unregenerated reason, 
 will, and affections." — Ed. 
 
 2 This clause, "who walk not," &c, is regarded as spurious by Gries- 
 bach: a vast preponderance of authority as to MSS. is against it; and its 
 proper place seems to be at the end of the fourth verse. It being placed 
 here does not, however, interfere with the meaning. — Ed. 
 
276 COMMENTARIES ON THE CHAP. VIII. 2. 
 
 giving it, — and the regeneration of the Spirit ; and this 
 indeed in the last place, that no one should natter himself 
 with a vain notion, as though he were freed from the curse, 
 while securely indulging in the meantime his own flesh. As 
 then the carnal man flatters himself in vain, when in no way 
 solicitous to reform his life, he promises to himself impunity 
 under the pretence of having this grace ; so the trembling 
 consciences of the godly have an invincible fortress, for they 
 know that while they abide in Christ they are beyond every 
 danger of condemnation. We shall now examine the words. 
 After the Spirit. Those who walk after the Spirit are not 
 such as have wholly put off all the emotions of the flesh, so 
 that their whole life is redolent with nothing but celes- 
 tial perfection ; but they are those who sedulously labour to 
 subdue and mortify the flesh, so that the love of true reli- 
 gion seems to reign in them. He declares that such walk 
 not after the flesh ; for wherever the real fear of God is 
 vigorous, it takes away from the flesh its sovereignty, though 
 it does not abolish all its corruptions. 
 
 2. For the law of the Spirit of life, &c. This is a confir- 
 mation of the former sentence ; and that it may be under- 
 stood, the meaning of the words must be noticed. Using a 
 language not strictly correct, by the law of the Spirit he 
 designates the Spirit of God, who sprinkles our souls with 
 the blood of Christ, not only to cleanse us from the stain of 
 sin with respect to its guilt, but also to sanctify us that we 
 may be really purified. He adds that it is life-giving, (for 
 the genitive case, after the manner of the Hebrew, is to be 
 taken as an adjective,) it hence follows, that they who de- 
 tain man in the letter of the law, expose him to death. On 
 the other hand, he gives the name of the law of sin and 
 death to the dominion of the flesh and to the tyranny of 
 death, which thence follows: the law of God is set as it 
 were in the middle, which by teaching righteousness cannot 
 confer it, but on the contrary binds us with ^he strongest 
 chains in bondage to sin and to death. 
 
 The meaning then is, — that the law of God condemns 
 men, and that this happens, because as long as they remain 
 under the bond of the law, they are oppressed with the 
 
CHAP. VIII. 2. EPISTLE TO THE ROMANS. 277 
 
 bondage of sin, and are thus exposed to deatli ; but that the 
 Spirit of Christ, while it abolishes the law of sin in us by 
 destroying the prevailing desires of the flesh, does at the 
 same time deliver us from the peril of death. If any one 
 objects and says, that then pardon, by which our transgres- 
 sions are buried, depends on regeneration ; to this it may be 
 easily answered, that the reason is not here assigned by 
 Paul, but that the manner only is specified, in which we are 
 delivered from guilt ; and Paul denies that we obtain de- 
 liverance by the external teaching of the law, but intimates 
 that when we are renewed by the Spirit of God, we are at 
 the same time justified by a gratuitous pardon, that the 
 curse of sin may no longer abide on us. The sentence then 
 has the same meaning, as though Paul had said, that the 
 grace of regeneration is never disjoined from the imputation 
 of righteousness. 
 
 I dare not, with some, take the law of sin and death for 
 the law of God, because it seems a harsh expression. For 
 though by increasing sin it generates death, yet Paul before 
 turned aside designedly from this invidious language. At 
 the same time I no more agree in opinion with those who 
 explain the law of sin as being the lust of the flesh, as though 
 Paul had said, that he had become the conqueror of it. But 
 it will appear very evident shortly, as I think, that he speaks 
 of a gratuitous absolution, which brings to us tranquillizing 
 peace with God. I prefer retaining the word law, rather 
 than with Erasmus to render it right or power : for Paul 
 did not without reason allude to the law of God. 1 
 
 1 Calvin has, in his exposition of this verse, followed Chrysostom, and 
 the same view has been taken by Bcza, Grotius, Vitringa, Doddridge, 
 Scott, and Chalmers. But Parens, following Ambrose, has taken another 
 view, which Haldane has strongly advocated, and with considerable power 
 of reasoning, though, as some may perhaps think, unsuccessfully. The 
 exposition is this, — " The law of the spirit of life" is the law of faith, or 
 the gospel, which is the ministration of the Spirit ; and " the spirit of life" 
 means either the life-giving spirit, or the spirit which conveys the life 
 which is in Christ Jesus. Then " the law of sin and death" is the moral 
 law, so called because it discloses sin and denounces death. It is said that 
 this view corresponds with the " no condemnation " in the first verse, and 
 with the word " law " in the verse which follows, which is no doubt the 
 moral law, and with the truth which the verse exhibits. It is also added 
 that freedom or deliverance from the law of sin, viewed as the power of 
 
278 COMMENTARIES ON THE CHAP. VIII. 3. 
 
 3. For what was impossible for the law, &c. Now follows 
 the polishing or the adorning of his proof, that the Lord has 
 by his gratuitous mercy justified us in Christ ; the very thing 
 which it was impossible for the law to do. But as this is a 
 very remarkable sentence, let us examine every part of it. 
 
 That he treats here of free justification or of the pardon 
 by which God reconciles us to himself, we may infer from 
 the last clause, when he adds, who walk not according to the 
 flesh, but according to the Spirit. For if Paul intended to 
 teach us, that we are prepared by the spirit of regeneration 
 to overcome sin, why was this addition made ? But it was 
 very proper for him, after having promised gratuitous re- 
 mission to the faithful, to confine this doctrine to those who 
 join penitence to faith, and turn not the mercy of God so as 
 to promote the licentiousness of the flesh. And then the 
 state of the case must be noticed ; for the Apostle teaches 
 us here how the grace of Christ absolves us from guilt. 
 
 Now as to the expression, to dSvvarov, the impossibility of 
 the law, it is no doubt to be taken for defect or impotency ; 
 as though it had been said, that a remedy had been found 
 by God, by which that which was an impossibility to the law 
 is removed. The particle, ev a>, Erasmus has rendered " ea 
 parte qua — in that part in which ;" but as I think it to be 
 causal, I prefer rendering it, " eo quod — because :" and 
 though perhaps such a phrase does not occur among good 
 authors in the Greek language, yet as the Apostles every- 
 where adopt Hebrew modes of expression, this interpreta- 
 tion ought not to be deemed improper. 1 No doubt intelli- 
 gent readers will allow, that the cause of defect is what is 
 
 sin, is inconsistent with the latter part of the former chapter; and that 
 the law of faith, which through the Spirit conveys life, makes us free from 
 the moral law as the condition of life, is the uniform teaching of Paul. 
 " This freedom," says Parens, " is ascribed to God, to Christ, and to the 
 Gospel, — to God as the author, chap. vii. 2.5, — to Christ as the mediator, 
 — and to the Gospel as the instrument : and the manner of this deliver- 
 ance is more clearly explained in the verse which follows." 
 
 1 Calvin is not singular in this rendering;. Parents and Grotius give 
 " quia vel quandoquidem — because or since ;" and the latter says, that 
 " $ is an Hebraism for l<f>' $; see chap. v. 12. Jieza refers to Mark ii. 19, 
 and Luke v. 34, as instances where it means when or while, and says that 
 it is used in Greek to designate not only a certain time, but also a certain 
 state or condition, l'isrator's rendering is " eo quod— because." — Ed. 
 
CHAP. VIII. 3. EPISTLE TO THE ROMANS. 279 
 
 here expressed, as we shall shortly prove again. Now though 
 Erasmus supplies the principal verb, jet the text seems to 
 me to flow better without it. The copulative real, and, has 
 led Erasmus astray, so as to insert the verb prcestitit — hath 
 jjerfonned ; but I think that it is used for the sake of em- 
 phasis ; except it may be, that some will approve of the 
 conjecture of a Grecian scholiast, who connects the clause 
 thus with the preceding words, " God sent his own Son in 
 the likeness of the flesh of sin and on account of sin/' &c. I 
 have however followed what I have thought to be the real 
 meaning of Paul. I come now to the subject itself. 1 
 
 Paul clearly declares that our sins were expiated by the 
 death of Christ, because it was impossible for the law to 
 confer righteousness upon us. It hence follows, that more 
 is required by the law than what we can perform ; for if we 
 were capable of fulfilling the law there would have been no 
 
 1 The beginning of this verse, though the general import of it is evident, 
 does yet present some difficulties as to its construction. The clause, as 
 given by Calvin, is, " Quod enim impossibile erat legi," — ™ yag oUvvarov 
 rou voftov. Parens supposes ?<« understood, " For on account of the im- 
 potency of the law," &c. Stuart agrees with Erasmus and Luther, and 
 supplies the verb " did," or accomplish, — " For what the law could not 
 accomplish... God... accomplished," &c. But the simpler construction 
 is, " For this," (that is, freedom from the power of sin and death, men- 
 tioned in the former verse,) " being impossible for the law," &c. It is 
 an instance of the nominative case absolute, which sometimes occurs in 
 Hebrew. The possessive case, as Grotius says, has often the meaning of 
 a dative after adjectives, as " malum hominis" is " malum homini — evil 
 to man." The ™ has sometimes the meaning of touto ; it is separated by 
 y«.g from the adjective. Some say that it is for »« yv.g, " Because it was 
 impossible for the law," &c. But changes of this kind are never satisfac- 
 tory. The rendering of the whole verse may be made thus. — 
 
 3. For this being impossible for the law, because it was weak through 
 the flesh, God having sent his own Son in the likeness of sinful 
 flesh and on account of sin, has condemned sin in the flesh. 
 God sent his Son in that flesh which was polluted by sin, though his 
 Son's flesh, i.e. human nature, was sinless; and he sent him on account of 
 that sin which reigned in human nature or flesh ; and for this end — to con- 
 demn, i.e., to doom to ruin, to adjudge to destruction, the sin which ruled 
 in the flesh, i.e., in human nature as fallen and corrupted. This seems to 
 be the meaning. Then in the following verse the design of this condemna- 
 tion of sin is stated — that the righteousness of the law, or what the law 
 requires, might be done by us. Without freedom from the power of sin, 
 no service can be done to God. It is the destruction of the power of sin, 
 and not the removal of guilt, that is contemplated here throughout ; the 
 text of the whole passage is walking after the flesh and walking after the 
 Spirit. — Ed. 
 
280 COMMENTARIES ON THE CHAP. VIII. 3. 
 
 need to seek a remedy elsewhere. It is therefore absurd to 
 measure human strength by the precepts of the law ; as 
 though God in requiring what is justly due, had regarded 
 what and how much we are able to do. 
 
 Because it was weak, &c. That no one might think that 
 the law was irreverently charged with weakness, or confine 
 it to ceremonies, Paul has distinctly expressed that this 
 defect was not owing to any fault in the law, but to the cor- 
 ruption of our flesh ; for it must be allowed that if any one 
 really satisfies the divine law, he will be deemed just before 
 God. He does not then deny that the law is sufficient to 
 justify us as to doctrine, inasmuch as it contains a perfect 
 rule of righteousness : but as our flesh does not attain that 
 righteousness, the whole power of the law fails and vanishes 
 away. Thus condemned is the error or rather the delirious 
 notion of those who imagine that the power of justifying 
 is only taken away from ceremonies ; for Paul, by laying 
 the blame expressly on us, clearly shows that he found no 
 fault with the doctrine of the law. 
 
 But further, understand the weakness of the law according 
 to the sense in which the Apostle usually takes the word 
 aaOeveta, weakness, not only as meaning a small imbecility 
 but impotency ; for he means that the law has no power 
 whatever to justify. 1 You then see that we are wholly ex- 
 cluded from the righteousness of works, and must therefore 
 flee to Christ for righteousness, for in us there can be none, 
 and to know this is especially necessary ; for we shall never 
 be clothed with the righteousness of Christ except we first 
 know assuredly that Ave have no righteousness of our own. 
 The word flesh is to be taken still in the same sense, as 
 meaning ourselves. The corruption then of our nature ren- 
 ders the law of God in this respect useless to us ; for while 
 it shows the way of life, it does not bring us back who are 
 running headlong into death. 
 
 God having sent his own Son, &c. He now points out the 
 way in which our heavenly Father has restored righteous- 
 
 1 The adjective to aa-hvis is applied to the commandment in Ileb. vii. 
 ] 8. " Impotent, inefficacious," are the terms used by Grotius ; " destitute 
 of strength," by Dcza ; and " weak," by Erasmus. — Ed. 
 
CHAP. VIII. 3. EPISTLE TO THE ROMANS. 281 
 
 ness to us by his Son, even by condemning sin in the very 
 flesh of Christ ; who by cancelling as it were the handwrit- 
 ing, abolished sin, which held us bound before God ; for the 
 condemnation of sin made us free and brought us righteous- 
 ness, for sin being blotted out we are absolved, so that God 
 counts us as just. But he declares first that Christ was sent, 
 in order to remind us that righteousness by no means dwells 
 in us, for it is to be sought from him, and that men in vain 
 confide in their own merits, who become not just but at the 
 pleasure of another, or who borrow righteousness from that 
 expiation which Christ accomplished in his own flesh. But 
 he says, that he came in the likeness of the flesh of sin ; for 
 though the flesh of Christ was polluted by no stains, yet it 
 seemed apparently to be sinful, inasmuch as it sustained the 
 punishment due to our sins, and doubtless death exercised 
 all its power over it as though it was subject to itself. And 
 as it behoved our High-priest to learn by his own experience 
 how to aid the weak, Christ underwent our infirmities, that 
 he might be more inclined to sympathy, and in this respect 
 also there appeared some resemblance of a sinful nature. 
 
 Even for sin, &c. I have already said that this is explained 
 by some as the cause or the end for which God sent his own 
 Son, that is, to give satisfaction for sin. Chrysostorn and 
 many after him understood it in a still harsher sense, even 
 that sin was condemned for sin, and for this reason, because 
 it assailed Christ unjustly and beyond what was right. I 
 indeed allow that though he was just and innocent, he yet 
 underwent punishment for sinners, and that the price of 
 redemption was thus j)aid ; but I cannot be brought to think 
 that the word sin is put here in any other sense than that 
 of an expiatory sacrifice, which is called D^i*s, ashem, in 
 Hebrew, 1 and so the Greeks call a sacrifice to which a curse 
 
 1 The reference had better been made to DXtSn, a sin-offering, so called 
 because KEfl, sin, was imputed to what was offered, and it was accepted as 
 an atonement. See Lev. i. 4 ; iv. 3, 4, 15 ; xvi. 21. See also Ex. xxx. 10. 
 The Sepiuaaint adopted the same manner, and rendered sin-offering in 
 many instances by dftugria, sin ; and Paul has done the same in 2 Cor. v. 
 21 ; Heb. ix. 28. That " sin" should have two different meanings in the 
 same verse or in the same clause, is what is perfectly consonant to the 
 Apostle's manner of writing ; he seems to delight in this kind of contrast 
 in meaning while using the same words, depending on the context as to the 
 
282 COMMENTARIES ON THE CHAP. VIII. 3. 
 
 is annexed tcaQap^ia, catharma. The same thing is declared 
 by Paul in 2 Cor. v. 21, when he says, that " Christ, who 
 knew no sin, was made sin for us, that we might become the 
 righteousness of God in him." But the preposition irepi, 
 peri, is to be taken here in a causative sense, as though he 
 had said, " On account of that sacrifice, or through the 
 burden of sin being laid on Christ, sin was cast down from 
 its power, so that it does not hold us now subject to itself." 
 For using a metaphor, he says that it was condemned, like 
 those who fail in their cause ; for God no longer deals with 
 those as guilty who have obtained absolution through the 
 sacrifice of Christ. If we say that the kingdom of sin, in 
 which it held us, was demolished, the meaning would be the 
 same. And thus what was ours Christ took as his own, that 
 lie might transfer his own to us ; for he took our curse, and 
 has freely granted us his blessing. 
 
 Paul adds here, In the flesh, and for this end, — that by 
 seeing sin conquered and abolished in our very nature, our 
 
 explanation. He uses the word hope both in this chapter and in chap. iv. 
 18, in this way. And this is not peculiar to Paul ; it is what we observe 
 in all parts of Scripture, both in the New and in the Old Testament. A 
 striking instance of this, as to the word " life," ^vx^, is found in Matt. xvi. 
 25, 26, in the last verse it is rendered improperly " soul." 
 
 Fully admitting all this, I still think that " sin" here is to be taken in 
 its common meaning, only personified. Beza connects *t(" dftag-ria; with 
 the preceding clause, " God having sent his own Son in the likeness of sin- 
 ful flesh, and that for or on account of sin, (idquc pro pcccato,)" &c, that 
 is, as he explains, for expiating or taking away sin. "A sin-offering" may 
 indeed be its meaning, for the same expression is often used in this sense 
 in the Septuagint. See Lev. v. 7, 9, 11 ; Ps. xl. 6. 
 
 The sense of taking away strength, or depriving of power or authority, 
 or of destroying, or of abolishing, does not belong, says Schlewner, to the 
 verb ««ra^jm/y, to condemn ; he renders it here " punished — punivit," that 
 is, God adjudged to sin the punishment due to it. The meaning is made 
 to be the same as when it is said, that God " laid on him the iniquities of 
 us all." 
 
 By taking a view of the whole passage, from chap. vii. 24 to chap. viii. 
 5, for the whole of this is connected, and by noticing the phraseology, we 
 shall probably conclude that the power of sin and not its guilt is the sub- 
 ject treated of. "Law" here is used for a ruling power, for that which 
 exercises authority and ensures obedience. " The law of sin," is the ruling- 
 power of sin ; " the law of the Spirit of life," is the power of the Spirit the 
 author of life; "the law of death," is the power which death exercises. 
 Then "walking after the flesh" is to live in subjection to the flesh : as 
 "walking after the Spirit" is to live in subjection to him. All these 
 tilings have a reference to the power and not to ihv </uill of sin. The same 
 subject is continued from chap. viii. 5 to the 15th verse. — Ed. 
 
CHAP. VIII. 4. EPISTLE TO THE ROMANS. 283 
 
 confidence might be more certain : for it thus follows, that 
 our nature is really become a partaker of his victory ; and 
 this is what he presently declares. 
 
 4. That the justification of the law might be fulfilled, &c. 
 They who understand that the renewed, by the Spirit of 
 Christ, fulfil the law, introduce a gloss wholly alien to the 
 meaning of Paul ; for the faithful, while they sojourn in this 
 world, never make such a proficiency, as that the justifica- 
 tion of the law becomes in them full or complete. This then 
 must be applied to forgiveness ; for when the obedience of 
 Christ is accepted for us, the law is satisfied, so that we are 
 counted just. For the perfection which the law demands 
 was exhibited in our flesh, and for this reason — that its 
 rigour should no longer have the power to condemn us. But 
 as Christ communicates his righteousness to none but to 
 those whom he joins to himself by the bond of his Spirit, the 
 work of renewal is again mentioned, lest Christ should be 
 thought to be the minister of sin : for it is the inclination of 
 many so to apply whatever is taught respecting the paternal 
 kindness of God, as to encourage the lasciviousness of the 
 flesh : and some malignantly slander this doctrine, as though 
 it extinguished the desire to live uprightly. 1 
 
 5. For they that are after the flesh 5. Qui enim secundum carnem 
 
 do mind the things of the flesh ; but sunt, ea quae carnis sunt cogitant ; 
 
 they that are after the Spirit the qui vero secundum Spiritum, ea quae 
 
 things of the Spirit. sunt Spiritus. 
 
 1 Commentators are divided as to the meaning of this verse. This 
 and the second verse seem to hear a relation in sense to one another ; so 
 that if the second verse refers to justification, this also refers to it ; but if 
 freedom from the power oi' sin and death be what is taught in the former 
 verse, the actual or personal fulfilment of the law must be what is intended 
 here. Some, such as Pareus and Vencma, consider justification to be the 
 subject of both verses ; and others, such as Scott and Doddridge, consider 
 it to be sanctification. But Beza, Chalmers, as well as Calvin, somewhat 
 inconsistently, regard the second verse as speaking of freedom from the 
 power or dominion of sin, and not from its guilt or condemnation, and this 
 verse as speaking of the imputed righteousness of Christ, and not of that 
 righteousness which believers are enabled to perform by the Spirit's aid 
 and influence. The verses seem so connected in the argument, that one 
 of these two ideas must be held throughout. 
 
 There is nothing decisive in the wording of this verse, though the cast of 
 the expressions seems more favourable to the idea entertained by Dod- 
 dridge and Scott, and especially what follows in the context, where the 
 work of the Spirit is exclusively spoken of. The word 'htx.a.wp.a, is better 
 
284 COMMENTARIES ON THE CHAP. VIII. 5. 
 
 6. For to be carnally minded is 6. Cogitatio certe carnis, mors 
 death : but to be spiritually minded est ; cogitatio autem Spiritus, vita 
 is life and peace : et pax : 
 
 7. Because the carnal mind is en- 7. Quandoquidem cogitatio car- 
 mity against God : for it is not sub- nis, inimicitia est adversus Deum ; 
 ject to the law of God, neither in- nam Legi Dei non subjicitur, nee 
 deed can be. enim potest. 
 
 8. So then they that are in the 8. Qui ergo in came sunt, Deo 
 flesh cannot please God. placere non possunt. 
 
 5. For they who are after the flesh, &c. He introduces 
 this difference between the flesh and the Spirit, not only to 
 confirm, by an argument derived from what is of an opposite 
 character, what he has before mentioned, — that the grace of 
 Christ belongs to none but to those who, having been rege- 
 nerated by the Spirit, strive after purity ; but also to relieve 
 the faithful with a seasonable consolation, lest being con- 
 scious of many infirmities, they should despair : for as he 
 had exempted none from the curse, but those who lead a 
 spiritual life, he might seem to cut off from all mortals the 
 hope of salvation ; for who in this world can be found adorned 
 with so much angelic purity so as to be wholly freed from 
 the flesh ? It was therefore necessary to define what it is to 
 be in the flesh, and to walk after the flesh. At first, indeed, 
 Paul does not define the distinction so very precisely ; but 
 yet we shall see as we proceed, that his object is to afford 
 good hope to the faithful, though they are bound to their 
 flesh ; only let them not give loose reins to its lusts, but 
 give themselves up to be guided by the Holy Spirit. 
 
 rendered "righteousness" than "justification;" for " the righteousness of 
 the law " means the righteousness which the law requires ; and the words, 
 " might be fulfilled in us," may, with equal propriety as to the mus loqueii- 
 di, be rendered, " might be performed by us." The verb vrXntfw has this 
 meaning in chap. xiii. 8, and in other places. 
 
 Viewed in this light the verse contains the same truth with what is ex- 
 pressed by " serving the law of God," in chap. vii. 25, and the same with 
 yielding our members as " instruments of righteousness unto God," in chap, 
 vi. 13. That this is to establish a justification by the law, is obviated by 
 the consideration, that this righteousness is performed through the efficacy 
 of Christ's death, and through the reviving power of the Spirit, and not 
 through the law, and that it is not a justifying righteousness before God, 
 for it is imperfect, and the law can acknowledge nothing as righteousness 
 but what is perfect. The sanctification now begun will be finally com- 
 pleted; but it is all through grace : and the completion of this work will 
 be a complete conformity with the immutable law of God. — Ed. 
 
CHAP. VIII. 6. EPISTLE TO THE ROMANS. 285 
 
 By saying that carnal men care for, or think upon, the 
 things of the flesh, he shows that he did not count those as 
 carnal who aspire after celestial righteousness, but those 
 who wholly devote themselves to the world. I have ren- 
 dered (ppovovcrtv by a word of large meaning, cogitant — think, 
 that readers may understand that those only are excluded 
 from being the children of God who, being given to the 
 allurements of the flesh, apply their minds and study to de- 
 praved lusts. 1 Now, in the second clause he encourages the 
 faithful to entertain good hope, provided they find that they 
 are raised up by the Spirit to the meditation of righteousness : 
 for wherever the Spirit reigns, it is an evidence of the saving 
 grace of God ; as the grace of God does not exist where the 
 Spirit being extinguished the reign of the flesh prevails. 
 But I will briefly repeat here what I have reminded you of 
 before, — That to be in the flesh, or, after the flesh, is the same 
 thing as to be without the gift of regeneration : 2 and such 
 are all they who continue, as they commonly say, in pure 
 naturals, (puris naturalibus.) 
 
 6. The minding of the flesh, &c. Erasmns has rendered 
 it " affection," {affectum;) the old translator, " prudence," 
 (prudentiam.) But as it is certain that the to cppovvfia of 
 Paul is the same with what Moses calls the imagination 
 {figmentum — devising) of the heart, (Gen. vi. 5 ;) and that 
 under this word are included all the faculties of the soul — 
 reason, understanding, and affections, it seems to me that 
 minding (cogitatio — thinking, imagining, caring) is a more 
 
 1 The verb tp^ovia, as Leigh justly says, includes the action of the mind, 
 will, and affections, but mostly in Scripture it expresses the action of the 
 will and affections. It means to understand, to desire, and to relish or de- 
 light in a thing. It is rendered here by Erasmus and Vatablus, " curant — 
 care for ;" by Beza, Parens, and the Vulgate, " sapiunt — relish or savour ;" 
 by Doddridge and Macknight, " mind," as in our version ; and by Stuart, 
 " concern themselves with." It evidently means attention, regard, pursuit 
 and delight, — the act of the will and affections, rather than that of the 
 mind. 
 
 " The verb," says Turrettin, " means not only to think of, to understand, 
 to attend to a thing ; but also to mind it, to value it, and to take great 
 delight in it." — Ed. 
 
 2 Jerome says, that to be in the flesh is to be in a married state ! How 
 superstition perverts the mind ! and then the perverted mind perverts the 
 word of God. — Ed. 
 
286 COMMENTARIES ON THE CHAP. VIII. 7. 
 
 suitable word. 1 And though Paul uses the particle yap — 
 for, yet I doubt not but that is only a simple confirmative : 
 for there is here a kind of concession ; for after having 
 briefly defined what it is to be in the flesh, he now subjoins 
 the end that awaits all who are slaves to the flesh. Thus by 
 stating the contrary effect, he proves, that they cannot be 
 partakers of the favour of Christ, who abide in the flesh, for 
 through the whole course of their life they proceed and has- 
 ten unto death. 
 
 This passage deserves special notice ; for we hence learn, 
 that we, while following the course of nature, rush headlong 
 into death ; for we, of ourselves, contrive nothing but what 
 ends in ruin. But he immediately adds another clause, to 
 teach us, that if anything in us tends to life, it is what the 
 Spirit produces ; for no spark of life proceeds from our flesh. 
 
 The minding of the Spirit he calls life, for it is life-giving, 
 or leads to life ; and by peace he designates, after the man- 
 ner of the Hebrews, every kind of happiness ; for whatever 
 the Spirit of God works in us tends to our felicity. There 
 is, however, no reason why any one should on this account 
 attribute salvation to works ; for though God begins our 
 salvation, and at length completes it by renewing us after 
 his own image ; } r et the only cause is his good pleasure, 
 whereby he makes us partakers of Christ. 
 
 7. Because the minding of the flesh, 2 &c. He subjoins a 
 
 1 It is difficult to find a word to express the idea here intended. It is 
 evident that to pganj^a rm fu^xos is the abstract of " minding the things of 
 the flesh," in the preceding verse. The mindedness, rather than the mind- 
 ing of the flesh, would be most correct. But the phrase is no doubt He- 
 braistic, the adjective is put as a noun in the genitive case, so that its right 
 version is, "The carnal mind;" and "mind" is to be taken in the wide 
 sense of the verb, as including the whole soul, understanding, will, and 
 affections. The phrase is thus given in the next verse in our version : and 
 it is the most correct rendering. The mind of the flesh is its thoughts, 
 desires, likings, and delight. This carnal mind is death, i.e., spiritual 
 death now, leading to that which is eternal ; or death, as being under con- 
 demnation, and producing wretchedness and misery : it is also enmity to- 
 wards God, including in its very spirit hatred and antipathy to God. On 
 the other hand, "the spiritual mind" is "life," i.e., a divine life, a living 
 principle of holiness, accompanied with " peace," which is true happiness ; 
 or life by justification, and "peace" with God as the fruit of it. 
 
 The word (p^ov^a is only found in one other place, in verse 27th of this 
 chapter, — " the mind," wish, or desire " of the Spirit." — Ed. 
 
 " The order which t*he Apostle observes ought to be noticed. He be- 
 
CHAP. VIII. 7. EPISTLE TO THE EOMANS. 287 
 
 proof of what he had stated, — that nothing proceeds from 
 the efforts of our flesh but death, because it contends as an 
 enemy against the will of God. Now the will of God is the 
 rule of righteousness ; it hence follows, that whatever is un- 
 just is contrary to it ; and what is unjust at the same time 
 brings death. But while God is adverse, and is offended, in 
 vain does any one expect life ; for his wrath must be neces- 
 sarily followed by death, which is the avenging of his wrath. 
 
 But let us observe here, that the will of man is in all 
 things opposed to the divine will ; for, as much as what is 
 crooked differs from what is straight, so much must be the 
 difference between us and God. 
 
 For to the laiv of God, &c. This is an explanation of the 
 former sentence ; and it shows how all the thinkings (medi- 
 tationes) of the flesh carry on war against the will of God ; 
 for his will cannot be assailed but where he has revealed it. 
 In the law God shows what pleases him : hence they who 
 wish really to find out how far they agree with God must 
 test all- their purposes and practices by this rule. For 
 though nothing is done in this world, except by the secret 
 governing providence of God ; yet to say, under this pre- 
 text, that nothing is done but what he approves, (nihil nisi 
 eo approbante fieri,) is intolerable blasphemy ; and on this 
 subject some fanatics are wrangling at this day. The law 
 has set the difference between right and wrong plainly and 
 distinctly before our eyes, and to seek it in a deep labyrinth, 
 what sottishness is it ! The Lord has indeed, as I have said, 
 his hidden counsel, by which he regulates all things as he 
 pleases ; but as it is incomprehensible to us, let us know 
 that we are to refrain from too curious an investigation of 
 it. Let this in the mean time remain as a fixed principle, — 
 that nothing pleases him but righteousness, and also, that 
 no right estimate can be made of our works but by the law, 
 in which he has faithfully testified what he approves and 
 disapproves. 
 
 gins in ver. 5, or at the end of ver. 4, with two characters — the carnal 
 and the spiritual, He takes the carnal first, because it is the first as to 
 us in order of time. And here he does not reverse the order, as he some- 
 times does, when the case admits it, hut goes on first with the carnal man, 
 and then, in ver. 9 to 11, he describes the spiritual. — Ed. 
 
288 COMMENTARIES ON THE CHAP. VIII. 8. 
 
 Nor can be. Behold the power of free-will ! which the 
 Sophists cannot cany high enough. Doubtless, Paul affirms 
 here, in express words, what they openly detest, — that it is 
 impossible for us to render our powers subject to the law. 
 They boast that the heart can turn to either side, provided 
 it be aided by the influence of the Spirit, and that a free 
 choice of good or evil is in our power, when the Spirit only 
 brings help ; but it is ours to choose or refuse. They also 
 imagine some good emotions, by which we become of our- 
 selves prepared. Paul, on the contrary, declares, that the 
 heart is full of hardness and indomitable contumacy, so that 
 it is never moved naturally to undertake the yoke of God ; 
 nor does he speak of this or of that faculty, but speaking 
 indefinitely, he throws into one bundle all the emotions 
 which arise within us. 1 Far, then, from a Christian heart 
 be this heathen philosophy respecting the liberty of the will. 
 Let every one acknowledge himself to be the servant of sin, 
 as he is in reality, that he may be made free, being set at 
 liberty by the grace of Christ : to glory in any other liberty 
 is the highest folly. 
 
 8. They then who are in the flesh, &c. It is not without 
 reason that I have rendered the adversative Se as an illative : 
 for the Apostle infers from what had been said, that those 
 who give themselves up to be guided by the lusts of the 
 
 1 Stuart attempts to evade this conclusion, but rather in an odd way. 
 The whole amount, as he seems to say, of what the Apostle declares, is that 
 this <p{ovypa a-a^Kos itself is not subject, and cannot be, to the law of God ; 
 but whether the sinner who cherishes it " is actuated by other principles and 
 motives," the expression, he says, does not seem satisfactorily to determine. 
 Hence he stigmatizes with the name of " metaphysical reasoning " the 
 doctrine of man's moral inability, without divine grace, to turn to God — a 
 doctrine which Luther, Calvin, and our own Reformers equally maintained. 
 The Apostle does not only speak abstractedly, but he applies what he ad- 
 vances to individuals, and concludes by saying, " So then they that are in 
 the flesh cannot please God." Who and what can bring them out of this 
 state ? The influence of " other principles and motives," or the grace of 
 God ? This is no metaphysical question, and the answer to it determines 
 the point. Our other American brother, Barnes, seems also to deprecate 
 this doctrine of moral inability, and makes distinctions to no purpose, 
 attempting to separate the carnal mind from him in whom it exists, as 
 though man could be in a neutral state, neither in the flesh nor in the 
 Spirit. " It is an expression," as our third American brother, Hodge, 
 justly observes, " applied to all unrenewed persons, as those who are not 
 in the flesh are in the Spirit." — Ed. 
 
CHAP. VIII. 9. EPISTLE TO THE ROMANS. 289 
 
 flesh, are all of them abominable before God ; and he has 
 thus far confirmed this truth, — that all who walk not after 
 the Spirit are alienated from Christ, for they are without 
 any spiritual life. 
 
 9. But ye are not in the flesh, but 9. Vos autem non estis in carne, 
 in the Spirit, if so be that the Spirit sed in Spiritu, siquidem Spiritus 
 of God dwell in you. Now, if any Dei habitat in vobis : si quis vero 
 man have not the Spirit of Christ, Spiritum Christi non habet, hie non 
 he is none of his. est ejus. 
 
 10. And if Christ be in you, the 10. Si vero Christus in vobis est, 
 body is dead because of sin : but the corpus quidem mortuum est propter 
 Spirit is life because of righteous- peccatum, Spiritus autem vita est 
 ness. propter justitiam. 
 
 11. But if the Spirit of him that 11. Si inquam Spiritus ejus qui 
 raised up Jesus from the dead dwell suscitavit Iesum ex mortuis, habitat 
 in you, he that raised up Christ from in vobis, qui suscitavit Christum ex 
 the dead shall also quicken your mortuis, vivificabit et mortalia cor- 
 mortal bodies by his Spirit that pora propter Spiritum suum in vobis 
 dwelleth in you. habitantem. 
 
 9. But ye, &c. He applies hypothetically a general truth 
 to those to whom he was writing ; not only that by directing 
 his discourse to them particularly he might more powerfully 
 affect them, but also that they might with certainty gather 
 from the description already given, that they were of the 
 number of those, from whom Christ had taken away the 
 curse of the law. Yet, at the same time, by explaining 
 what the Spirit of God works in the elect, and what fruit 
 he brings forth, he encourages them to strive after newness 
 of life. 
 
 If indeed the Spirit of God, &c. This qualifying sentence 
 is fitly subjoined, by which they were stirred up to examine 
 themselves more closely, lest they should profess the name 
 of Christ in vain. And it is the surest mark by which the 
 children of God are distinguished from the children of the 
 world, when by the Spirit of God they are renewed unto 
 purity and holiness. It seems at the same time to have 
 been his purpose, not so much to detect hypocrisy, as to 
 suggest reasons for glorying against the absurd zealots of the 
 law, who esteem the dead letter of more importance than the 
 inward power of the Spirit, who gives life to the law. 
 
 But this passage shows, that what Paul lias hitherto meant 
 by the Spirit, is not the mind or understanding (which is 
 
 T 
 
290 COMMENTARIES ON THE CHAP. VIII. 9. 
 
 called the superior part of the soul by the advocates of free- 
 will) but a celestial gift; for he shows that those are spiritual, 
 not such as obey reason through their own will, but such as 
 God rules by his Spirit. Nor are they yet said to be accord- 
 ing to the Spirit, because they are filled with God's Spirit, 
 (which is now the case with none,) but because they have 
 the Spirit dwelling in them, though they find some remains 
 of the flesh still remaining in them : at the same time it 
 cannot dwell in them without having the superiority ; for it 
 must be observed that man's state is known by the power 
 that bears rule in him. 
 
 But if any have not the Spirit of Christ, &c. He subjoins 
 this to show how necessary in Christians is the denial of the 
 flesh. The reign of the Spirit is the abolition of the flesh. 
 Those in whom the Spirit reigns not, belong not to Christ ; 
 then they are not Christians who serve the flesh ; for they 
 who separate Christ from his own Spirit make him like a 
 dead image or a carcase. And we must always bear in mind 
 what the Apostle has intimated, that gratuitous remission of 
 sins can never be separated from the Spirit of regeneration ; 
 for this would be as it were to rend Christ asunder. 
 
 If this be true, it is strange that we are accused of arro- 
 gance by the adversaries of the gospel, because we dare to 
 avow that the Spirit of Christ dwells in us : for we must 
 either deny Christ, or confess that we become Christians 
 through his Spirit. It is indeed dreadful to hear that men 
 have so departed from the word of the Lord, that they not 
 only vaunt that they are Christians without God's Spirit, 
 but also ridicule the faith of others : but such is the philo- 
 sophy of the Papists. 
 
 But let readers observe here, that the Spirit is, without 
 any distinction, called sometimes the Spirit of God the 
 Father, and sometimes the Spirit of Christ ; and thus called, 
 not only because his whole fulness was poured on Christ as 
 our Mediator and head, so that from him a portion might 
 descend on each of us, but also because he is equally the 
 Spirit of the Father and of the Son, who have one essence, 
 and the same eternal divinity. As, however, we have no 
 intercourse with God except through Christ, the Apostle 
 
CHAP. VIII. 1 0. EPISTLE TO THE ROMANS. 291 
 
 wisely descends to Christ from the Father, who seems to be 
 far off. 
 
 10. But if Christ be in us, &c. What he had before said 
 of the Spirit he says now of Christ, in order that the mode 
 of Christ's dwelling in us might be intimated ; for as by the 
 Spirit he consecrates us as temples to himself, so by the same 
 he dwells in us. But what we have before referred to, he now 
 explains more fully — that the children of God are counted 
 spiritual, not on the ground of a full and complete perfec- 
 tion, but only on account of the newness of life that is begun 
 in them. And he anticipates here an occasion of doubt, 
 which might have otherwise disturbed us ; for though the 
 Spirit possesses a part of us, we yet see another part still 
 under the power of death. He then gives this answer — that 
 the power of quickening is in the Spirit of Christ, which 
 will be effectual in swallowing up our mortality. He hence 
 concludes that we must patiently wait until the relics of sin 
 be entirely abolished. 
 
 Readers have been already reminded, that by the word 
 Spirit they are not to understand the soul, but the Spirit of 
 regeneration ; and Paul calls the Spirit life, not only because 
 he lives and reigns in us, but also because he quickens us 
 by his power, until at length, having destroyed the mortal 
 flesh, he perfectly renews us. So, on the other hand, the 
 word body signifies that gross mass which is not yet purified 
 by the Spirit of God from earthly dregs, which delight in 
 nothing but what is gross ; for it would be otherwise absurd 
 to ascribe to the body the fault of sin : besides the soul is so 
 far from being life that it does not of itself live. The mean- 
 ing of Paul then is — that although sin adjudges us to death 
 as far as the corruption of our first nature remains in us, yet 
 that the Spirit of God is its conqueror : nor is it any hinder - 
 ance, that we are only favoured with the first-fruits, for even 
 one spark of the Spirit is the seed of life. 1 
 
 1 There are mainly two explanations of this verse and the following, 
 with some shades of difference. The one is given here ; according to which 
 " the body," and "bodies," are taken figuratively for nature corrupted by 
 sin ; the " body," as it is flesh, or corrupted, is " dead," is crucified, or 
 doomed to die " on account of sin ;" and this " body," or these " bodies," 
 which are mortal, and especially so as to their corruption, are to be quick- 
 
292 COMMENTARIES ON THE CHA.P. VIII. 11. 
 
 11. If the Spirit, &c. This is a confirmation of the last 
 verse, derived from the efficient cause, and according to this 
 sense, — " Since by the power of God's Spirit Christ was 
 raised, and since the Spirit possesses eternal power, he will 
 also exert the same with regard to us." And he takes it as 
 granted, that in the person of Christ was exhibited a speci- 
 men of the power which belongs to the whole body of the 
 Church : and as he makes God the author of the resurrec- 
 tion, he assigns to him a life-giving Spirit. 
 
 Who raised, &c. By this periphrasis he describes God j 
 which harmonizes better with his present object, than if he 
 had called him simply by his own name. For the same 
 reason he assigns to the Father the glory of raising Christ ; 
 for it more clearly proved what he had in view, than if he 
 had ascribed the act to Christ himself. For it might have 
 been objected, "That Christ was able by his own power to 
 raise up himself, and this is what no man can do." But 
 when he says, that God raised up Christ by his Spirit, and 
 that he also communicated his Spirit to us, there is nothing 
 that can be alleged to the contrary ; so that he thus makes 
 
 ened, revived, and made subservient to the will of God. It appears that 
 this is essentially the view taken by Chrysostom, and also by Erasmus, 
 Locke, Marckius, and by Stuart and Barnes. It is said that nxgov and 
 Svvra have the same meaning with " crucified" and " destroyed," in ch. vi. 6, 
 and "dead," in ch. vi. 7, 8, and "dead," in ch. vi. 11, and "mortal," in 
 ch. vi. 12. And as to the meaning of Z,uovo'wu, " shall quicken," reference 
 is made to Col. ii. 12, 13 ; Eph. i. 19, 20; ii. 5, 6. It is also added, that 
 the words " mortify the deeds of the body," in verse 13, confirm this view. 
 
 The other explanation, adopted by Augustine, and also by Pareus, 
 Vitringa, Turrettin, Doddridge, Scott, Chalmers, Haldane, and Hodge, 
 is the following, — The " body," and " bodies," are to be taken literally, 
 and the spirit, in the 10th verse, is the renewed man, or the renewed soul, 
 which has or possesses "life" through the righteousness of Christ, or is 
 made to enjoy life through the righteousness implanted by the Spirit. The 
 meaning then is this, " The body is dead through sin, is doomed to die 
 because of sin ; but the spirit is life through righteousness, the soul re- 
 newed has life through Christ's righteousness : but the dying body, now 
 tabernacled by the Spirit, shall also be quickened and made immortal 
 through the mighty power of the divine Spirit." Thus salvation shall be 
 complete when the " redemption of the body " shall come. See verse 23. 
 
 While the two views are theologically correct, the latter is that which 
 is the most consonant with the usual phraseology of Scripture, though the 
 former seems the most suitable to the context. The subject evidently is 
 the work of the Spirit in mortifying sin, and in bestowing and sustain- 
 ing spiritual life. The inference in the next verse seems favourable to 
 this view. — Ed. 
 
CHAP. VIII. 12. EPISTLE TO THE ROMANS. 293 
 
 sure to us the hope of resurrection. Nor is there anything 
 here that derogates from that declaration in John, " I have 
 power to lay down my life, and to take it up again/' (John 
 x. 18.) No doubt Christ arose through his own power ; but 
 as he is wont to attribute to the Father whatever Divine 
 power he possesses, so the Apostle has not improperly trans- 
 ferred to the Father Avhat was especially done by Christ, as 
 the peculiar work of divinity. 
 
 By mortal bodies he understands all those things which 
 still remain in us, that are subject to death ; for his usual 
 practice is to give this name to the grosser part of us. We 
 hence conclude, that he speaks not of the last resurrection, 
 which shall be in a moment, but of the continued working 
 of the Spirit, by which he gradually mortifies the relics of 
 the flesh and renews in us a celestial life. 
 
 12. Therefore, brethren, we are 12. Itaque fratres, debitores su- 
 
 debtors, not to the flesh, to live after mus, non carni, ut secundum car- 
 
 the flesh. nem vivamus. 
 
 IS. For if ye live after the flesh, 13. Si enim secundum carnem 
 
 ye shall die : but if ye through the vixeritis, moriemini : si vero Spiri- 
 
 Spirit do mortify the deeds of the tu facta carnis 1 mortificaveritis, vi- 
 
 body, ye shall live. vetis. 
 
 14. For as many as are led by the 14. Quicunque enim Spiritu Dei 
 
 Spirit of God, they are the sons of aguntur, ii filii Dei sunt. 
 God. 
 
 12. So then, brethren, &c. This is the conclusion of what 
 has been previously said ; for if we are to renounce the flesh, 
 we ought not to consent to it ; and if the Spirit ought to 
 reign in us, it is inconsistent not to attend to his bidding. 
 Paul's sentence is here defective, for he omits the other part 
 of the contrast, — that we are debtors to the Spirit ; but the 
 meaning is in no way obscure. 2 This conclusion has the 
 force of an exhortation ; for he is ever wont to draw exhor- 
 
 1 "Deeds of the body" is our version; and the preponderance of autho- 
 rity, according to Griesbach, is in its favour, though he admits that the 
 other reading, rns tta^nh, is nearly equal to it, and deserves farther inquiry. 
 — Ed. 
 
 2 He did not mention the other part, says Parens, " because it was so 
 evident." Besides, what he had already stated, and what he proceeds to 
 state, are so many evidences of our obligations to live after the Spirit, that 
 it was unnecessary to make such an addition. — Ed. 
 
294 COMMENTARIES ON THE CHAP. VIII. 14. 
 
 tations from his doctrine. So in another place, Eph. iv. 30, 
 he exhorts us " not to grieve the Spirit of God, by whom we 
 have been sealed to the day of redemption :" he does the 
 same in Gal. v. 25, " If we live in the Spirit, let us also walk 
 in the Spirit." And this is the case, when we renounce 
 carnal lusts, so as to devote ourselves, as those who are bound, 
 to the righteousness of God. Thus indeed we ought to rea- 
 son, not as some blasphemers are wont to do, who talk idly, 
 and say, — that we must do nothing, because we have no 
 power. But it is as it were to fight against God, when we 
 extinguish the grace offered to us, by contempt and negli- 
 gence. 
 
 13. For if ye will live after the flesh, &c. He adds a 
 threatening, in order more effectually to shake off their 
 torpor ; by which also they are fully confuted who boast of 
 justification by faith without the Spirit of Christ, though 
 they are more than sufficiently convicted by their own con- 
 science ; for there is no confidence in God, where there is no 
 love of righteousness. It is indeed true, that we are justified 
 in Christ through the mercy of God alone ; but it is equally 
 true and certain, that all who are justified are called by the 
 Lord, that they may live worthy of their vocation. Let then 
 the faithful learn to embrace him, not only for justification, 
 but also for sanctification, as he has been given to us for 
 both these purposes, lest they rend him asunder by their 
 mutilated faith. 
 
 But if ye by the Spirit, &c. He thus moderates his ad- 
 dress, that he might not deject the minds of the godly, who 
 are still conscious of much infirmity ; for however we may 
 as yet be exposed to sins, he nevertheless promises life to us, 
 provided we strive to mortify the flesh : for he does not 
 strictly require the destruction of the flesh, but only bids us 
 to make every exertion to subdue its lusts. 
 
 14. For whosoever are led by the Spirit of God, &c. This 
 is a confirmation of what has immediately preceded ; for he 
 teaches us, that those only are deemed the sons of God who 
 are ruled by his Spirit ; for by this mark God acknowledges 
 them as his own people. Thus the empty boasting of hypo- 
 crites is taken away, who without any reason assume the 
 
CHAP. VIII. 15. EPISTLE TO THE ROMANS. 295 
 
 title ; and the faithful are thus encouraged with unhesitat- 
 ing confidence to expect salvation. The import of the whole 
 is this — " all those are the sons of God who are led 1 by 
 God's Spirit ; all the sons of God are heirs of eternal life : 
 then all who are led by God's Spirit ought to feel assured of 
 eternal life." But the middle term or assumption is omitted, 
 for it was indubitable. 
 
 But it is right to observe, that the working of the Spirit 
 is various : for there is that which is universal, by which 
 all creatures are sustained and preserved ; there is that also 
 which is peculiar to men, and varying in its character : but 
 what he means here is sanctification, with which the Lord 
 favours none but his own elect, and by which he separates 
 them for sons to himself. 
 
 15. For ye have not received the 15. Et enim non accepistis spiri- 
 spirit of bondage again to fear ; but turn servitutis iterum in terrorem : 
 ye have received the Spirit of adop- sed accepistis Spiritum adoptionis, 
 tion, whereby Ave cry. Abba, Father, per quem clamamus, Abba, Pater. 
 
 16. The Spirit itself beareth wit- 16. Ipse enim Spiritus simul tes- 
 ness with our spirit, that we are the tificatur spiritui nostro quod sumus 
 children of God : filii Dei : 
 
 17. And if children, then heirs; 17. Si vero filii, etiam hferedes ; 
 heirs of God, and joint-heirs with hreredes quidem Dei, cohseredes 
 Christ : if so be that we suffer with autem Christi : siquidem compati- 
 him, that we may be also glorified mur, ut et una glorificemur. 
 together. 
 
 18. For I reckon that the suffer- 18. Existimo certe non esse pares 
 ings of this present time are not affhctiones hujus temporis ad futu- 
 worthy to be compared with the glory ram gloriam quas revelabitur erga 
 which shall be revealed in us. nos. 
 
 He now confirms the certainty of that confidence, in 
 which he has already bidden the faithful to rest secure ; and 
 he does this by mentioning the special effect produced by 
 the Spirit ; for he has not been given for the purpose of 
 harassing us with trembling or of tormenting us with anxiety ; 
 
 i Aywrai — are led or conducted : " A metaphor taken from the blind or 
 those in darkness, who know not how to proceed without a conductor. So 
 we have need to be led by the Spirit in the way of truth, for we are blind 
 and see no light. Or it is a metaphor taken from infants, who can hardly 
 walk without a guide ; for the regenerated are like little children lately 
 born. Thus we are reminded of our misery and weakness ; and we ought 
 not to ascribe to ourselves either knowledge or strength apart from the 
 Spirit of God." — Parens. 
 
2iM) COMMENTARIES ON THE CHAP. VIII. 15. 
 
 but on the contrary, for this end — that having calmed every 
 perturbation, and restoring our minds to a tranquil state, 
 he may stir us up to call on God with confidence and free- 
 dom. He does not then pursue only the argument which 
 he had before stated, but dwells more on another clause, 
 which he had connected with it, even the paternal mercy of 
 God, by which he forgives his people the infirmities of the 
 flesh and the sins which still remain in them. He teaches 
 us that our confidence in this respect is made certain by the 
 Spirit of adoption, who could not inspire us with confidence 
 in prayer without sealing to us a gratuitous pardon : and 
 that he might make this more evident, he mentions a 
 twofold spirit ; he calls one the spirit of bondage, which we 
 receive from the law ; and the other, the spirit of adoption, 
 which proceeds from the gospel. The first, he says, was 
 given formerly to produce fear ; the other is given now to 
 afford assurance. By such a comparison of contrary things 
 the certainty of our salvation, which he intended to confirm, 
 is, as you see, made more evident. 1 The same comparison is 
 used by the author of the Epistle to the Hebrews, where he 
 says, that we have not come to Mount Sinai, where all things 
 were so terrible, that the people, being alarmed as it were by 
 an immediate apprehension of death, implored that the word 
 should be no more spoken to them, and Moses himself con- 
 fessed that he was terrified ; " but to Sion, the mount of the 
 Lord, and to his city, the heavenly Jerusalem, where Jesus 
 is, the Mediator of the New Testament," &c. (Heb. xii. 18.) 
 Ity the adverb again, we learn, that the law is here com- 
 
 1 By the Spirit, vvivfia., (without the article,) some, as Augustine, Beta, 
 and others, understand the Holy Spirit, and so Calvin, for the most part, 
 seems to do. Then " the Spirit of bondage" means the Spirit the effect 
 of whose administration was bondage; and " the Spirit of adoption'' must 
 signify the Spirit, the bestower of adoption. But we may take spirit 
 here, in both instances, as it is often taken, in the sense of disposition or 
 feeling ; according to the expression, " the spirit of meekness" — wiv/uurt 
 ■prgaoryros, 1 Cor. iv. 21, and " the spirit of fear" — vviupa. Huxius, 2 Tim. 
 i. 7. The word for adoption, uhhrla, may be rendered sonship, or affilia- 
 tion, or filiation, as Luther sometimes renders it : and as the spirit of 
 meekness means a meek spirit, so we may translate the two clauses here, 
 " a servile spirit," and " a filial spirit." At the same time it may be 
 better to take the " spirit" throughout as the divine Spirit, as in several 
 instances it must evidently be so taken,— Ed. 
 
CHAP. VIII. 15. EPISTLE TO THE ROMANS. 297 
 
 pared with the gospel : for the Son of God by his coming 
 lias brought to us this invaluable benefit, — that we are no 
 longer bound by the servile condition of the law. You are 
 not however to infer from this, either that no one before the 
 coming of Christ was endued with the spirit of adoption, or 
 that all who received the law were servants and not sons : 
 for he compares the ministration of the law with the dispen- 
 sation of the gospel rather than persons with persons. I in- 
 deed allow that the faithful are here reminded how much 
 more bountifully God now deals with them than he did 
 formerly with the fathers under the Old Testament ; he yet 
 regards the outward dispensation, in respect of which only 
 we excel them : for though the faith of Abraham, of Moses, 
 and of David, was superior to ours, yet as God kept them 
 apparently under a schoolmaster, they had not advanced 
 into that liberty which has been revealed to us. 
 
 But it must at the same time be noticed, that it was de- 
 signedly, on account of false apostles, that a contrast was 
 made between the literal disciples of the law, and the faith- 
 ful whom Christ, the heavenly Teacher, not only addresses 
 by words, but also teaches inwardly and effectually by his 
 Spirit. 
 
 And though the covenant of grace is included under the 
 law, it is yet far different from it ; for in setting up the 
 gospel in opposition to it, he regards nothing but what was 
 peculiar to the law itself, as it commands and forbids, and 
 restrains transgressors by the denunciation of death : and 
 thus he gives the law its own character, in which it differs 
 from the gospel ; or this statement may be preferred by 
 some, — " He sets forth the law only, as that by which God 
 covenants with us on the ground of works." So then j>ersons 
 only must be regarded as to the Jewish people ; for when the 
 law was published, and also after it was published, the godly 
 were illuminated by the same Spirit of faith ; and thus the 
 hope of eternal life, of which the Spirit is the earnest and 
 seal, was sealed on .their hearts. The only difference is, 
 that the Spirit is more largely and abundantly poured forth 
 in the kingdom of Christ. But if you regard only the dis- 
 pensation of the law, it will then appear, that salvation was 
 
298 COMMENTARIES ON THE CHAP. VIII. 15. 
 
 first clearly revealed at that time, when Christ was mani- 
 fested in the flesh. All things under the Old Testament 
 were involved in great obscurity, when compared with the 
 clear light of the gospel. 
 
 And then, if the law be viewed in itself, it can do nothing 
 but restrain those, devoted to its miserable bondage, by the 
 horror of death ; for it promises no good except under con- 
 dition, and denounces death on all transgressors. Hence, as 
 there is the spirit of bondage under the law, which oppresses 
 the conscience with fear ; so under the gospel there is the 
 spirit of adoption, which exhilarates our souls by bearing a 
 testimony as to our salvation. But observe, that fear is 
 connected with bondage, as it cannot be otherwise, but that 
 the law will harass and torment souls with miserable dis- 
 quietness, as long as it exercises its dominion. There is 
 then no other remedy for quieting them, except God for- 
 gives us our sin and deals kindly with us as a father with 
 his children. 
 
 Through whom we cry, &c. He has changed the person, 
 that he might describe the common privilege of all the 
 saints ; as though he had said, — " Ye have the spirit, through 
 whom you and all we, the rest of the faithful, cry,"&c. The 
 imitation of their language is very significant ; when he in- 
 troduces the word Father, in the person of the faithful. 
 The repetition of the name is for the sake of amplification ; 
 for Paul intimates, that God's mercy was so published 
 through the whole world, that he was invoked, as Augustine 
 observes, indiscriminately in all languages. 1 His object 
 then was to express the consent which existed among all 
 
 1 Wolfins gives a quotation from the Talmud, by which it appears that 
 " servants" or slaves, and " maids" or bondmaids, were not allowed among 
 the Jews to call their master Abba (N2X), nor their mistress Anna (NCN), 
 these being names which children alone were permitted to use. And Sel- 
 den says, that there is an evident allusion in this passage to that custom 
 among the Jews. Under the law the people of God were servants, but 
 under the gospel they are made children : and hence the privilege of calling 
 God Abba. Haldane, quoting Claude, gives the same explanation. The 
 repetition of the word is for the sake of emphasis, and is given as an ex- 
 pression of warm, ardent, and intense feeling. See an example of this in 
 our Saviour's prayer in the garden, Mark xiv. 3(1, and in what he said on 
 the cross, Matt, xxvii. 46. The idea mentioned by Calvin., derived from 
 the Fathers, seems not to be well founded. — Ed. 
 
CHAP. VIII. 16. EPISTLE TO THE ROMANS. 299 
 
 nations. It hence follows, that there is now no difference 
 between the Jew and the Greek, as they are united together. 
 Isaiah speaks differently when he declares, that the language 
 of Canaan would be common to all, (Is. xix. 18 ;) yet the 
 meaning is the same ; for he had no respect to the external 
 idiom, but to the harmony of heart in serving God, and to 
 the same undisguised zeal in professing his true and pure 
 worship. The word cry is set down for the purpose of ex- 
 pressing confidence ; as though he said, "We pray not doubt- 
 ingly, but we confidently raise up a loud voice to heaven.'" 
 
 The faithful also under the law did indeed call God their 
 Father, but not with such full confidence, as the vail kept 
 them at a distance from the sanctuary : but now, since an 
 entrance has been opened to us by the blood of Christ, we 
 may rejoice fully and openly that we are the children of 
 God ; hence arises this crying. In short, thus is fulfilled 
 the prophecy of Hosea, " I will say to them, My people are 
 ye : they in their turn will answer, Thou art our God." 
 (Hosea ii. 23.) For the more evident the promise is, the 
 greater the freedom in prayer. 
 
 16. The Spirit himself, &c. He does not simply say, that 
 God's Spirit is a witness to our spirit, but he adopts a com- 
 pound verb, which might be rendered " contest," (contesta- 
 tur,) were it not that contestation (contestatio) has a different 
 meaning in Latin. But Paul means, that the Spirit of God 
 gives us such a testimony, that when he is our guide and 
 teacher, our spirit is made assured of the adoption of .God: 
 for our mind of its own self, without the preceding testimony 
 of the Spirit, could not convey to us this assurance. There 
 is also here an explanation of the former verse ; for when 
 the Spirit testifies to us, that we are the children of God, he 
 at the same time pours into our hearts such confidence, that 
 we venture to call God our Father. And doubtless, since 
 the confidence of the heart alone opens our mouth, except 
 the Spirit testifies to our heart respecting the paternal love 
 of God, our tongues would be dumb, so that they could utter 
 no prayers. For we must ever hold fast this principle, — 
 that we do not rightly pray to God, unless we are surely 
 persuaded in our hearts, that he is our Father, when we so 
 
300 COMMENTARIES ON THE CHAP. VIII. 1 6. 
 
 call him with our lips. To this there is a corresponding 
 part, — that our faith has no true evidence, except we call 
 upon God. It is not then without reason that Paul, bring- 
 ing us to this test, shows that it then only appears how truly 
 any one believes, when they who have embraced the promise 
 of grace, exercise themselves in prayers. 1 
 
 But there is here a striking refutation of the vain notions 
 of the Sophists respecting moral conjecture, which is nothing 
 else but uncertainty and anxiety of mind ; nay, rather vacil- 
 lation and delusion. 2 There is also an answer given here to 
 
 1 The words aM tb n-vzoftu, seem to mean the divine Spirit. The refer- 
 ence is to " the Spirit of God" in verse 14 ; " This self-same Spirit," or, 
 " He the Spirit;" for so «.Iros, or abro, may be rendered, especially when 
 the article intervenes between it and its noun. See Luke xxiv. 15 ; John 
 xvi. 27. 
 
 Beza renders av^^rt^rv^u ra wivpari hpZ*, " testifies together with our 
 spirit — una cum nostro spiritu," and the Vulgate " testifies to our Spirit," as 
 though the verb had not its compound : and it is said to have only the sim- 
 pler meaning of testifying, though compounded, in chap. ix. 1 ; and in Rev. 
 xxii. 18, where it has a dative case after it as here. " I testify to every 
 man," &c. The soul appears to be here called " spirit," because the re- 
 newed soul is intended, or the soul having the spirit of adoption ; or it may 
 be an instance of the Apostle's mode of writing, who often puts the same 
 word twice in a sentence, but in a different meaning. The Holy Spirit tes- 
 tifies to our spirit, say Origen and Theodoret, by producing obedience, love 
 and imitation of God, which are evidences of our adoption ; but Chrysostom 
 and Ambrose say, by enabling us to cry Abba, Father, according to the 
 former verse. The latter seems to be the meaning adopted by Calvin. 
 It is said by Estius, according to Poole, that the compound verb is never 
 used without the idea of a joint- testimony being implied, and that in Rev. 
 xxii. 18, it is a testimony in conjunction with Christ. Then the import of 
 this text would be, that the Holy Spirit testifies, together with the spirit 
 of adoption, to our spirit, to our soul or renewed mind, that we are the 
 children of God. Thus a direct influence of the Spirit, in addition to that 
 which is sanctifying and filial, seems to have been intended. See 2 Cor. 
 i. 22 ; Eph. i. 13. 14; 1 John ii. 20, 27. 
 
 Professor Hodge gives this paraphrase, — " Not only does our filial spirit 
 towards God prove that we are his children, but the Holy Spirit itself con- 
 veys to our souls the assurance of this delightful fact." This seems to be 
 the full and precise import of the passage. — Ed. 
 
 2 " The [Roman] Catholic Church, with which all sects that proceed 
 from Pelagian principles agree, deters from the certainty of the state of 
 grace, and desires uncertainty towards God. Such uncertainty of liearts 
 is then a convenient means to keep men in the leading-strings of the 
 priesthood or ambitious founders of sects ; for since they are not allowed 
 to have any certainty themselves respecting their relation to God, they 
 can only rest upon the judgments of their leaders about it, who thus rule 
 souls with absolute dominion ; the true evangelic doctrine makes free from 
 such slavery to man." — Olshansr». 
 
 There is no doubt much truth in these remarks ; but another reason 
 
CHAP. VIII. 17. EPISTLE TO THE ROMANS. 301 
 
 their objection, for they ask, " How can a man fully know 
 the will of God ?" This certainly is not within the reach of 
 man, but it is the testimony of God's Spirit ; and this sub- 
 ject he treats more at large in the First Epistle to the Corin- 
 thians, from which we may derive a fuller explanation of 
 this passage. Let this truth then stand sure, — that no one 
 can be called a son of God, who does not know himself to 
 be such ; and this is called knowledge by John, in order to 
 set forth its certainty. (1 John v. 19, 20.) 
 
 1 7. And if children, &c. By an argument, taken from 
 what is annexed or what follows, he proves that our salva- 
 tion consists in having God as our Father. It is for children 
 that inheritance is appointed : since God then has adopted 
 us as his children, he has at the same time ordained an in- 
 heritance for us. He then intimates what sort of inherit- 
 ance it is — that it is heavenly, and therefore incorruptible 
 and eternal, such as Christ possesses ; and his possession of 
 it takes away all uncertainty : and it is a commendation of 
 the excellency of this inheritance, that we shall partake of 
 it in common with the only-begotten Son of God. It is 
 however the design of Paul, as it will presently appear more 
 fully, highly to extol this inheritance promised to us, that 
 we may be contented with it, and manfully despise the al- 
 lurements of the world, and patiently bear whatever troubles 
 may press on us in this life. 
 
 If so be that we suffer together, &c. Various are the in- 
 terpretations of this passage, but I approve of the following 
 in preference to any other, " We are co-heirs with Christ, 
 provided, in entering on our inheritance, we follow him in 
 the same way in which he has gone before/' And he thus 
 made mention of Christ, because he designed to pass over 
 by these steps to an encouraging strain, — " God's inherit- 
 ance is ours, because we have by his grace been adopted as 
 his children ; and that it may not be doubtful, its possession 
 has been already conferred on Christ, whose partners we are 
 
 may be added : Those who know not themselves what assurance is, cannot 
 consistently teach the doctrine : and real, genuine assurance, is an elevated 
 state, to which man, attached to merely natural principles, can never 
 ascend. — Ed. 
 
302 COMMENTARIES ON THE CHAP. VIII. 18. 
 
 become : but Christ came to it by the cross ; then we must 
 come to it in the same manner/' 1 Nor is that to be dreaded 
 which some fear, that Paul thus ascribes the cause of our 
 eternal glory to our labours ; for this mode of speaking is 
 not unusual in Scripture. He denotes the order, which the 
 Lord follows in dispensing salvation to us, rather than the 
 cause ; for he has already sufficiently defended the gratui- 
 tous mercy of God against the merits of works. When now 
 exhorting us to patience, he does not show whence salvation 
 proceeds, but how God governs his people. 
 
 18. / indeed judge, 2 &c. Though they take not altogether 
 an unsuitable view who understand this as a kind of modi- 
 fication ; jet I prefer to regard it in the light of an encour- 
 agement, for the purpose of anticipating an objection, accord- 
 ing to this import, — " It ought not indeed to be grievous to 
 us, if we must pass through various afflictions into celestial 
 glory, since these, when compared with the greatness of that 
 glory, are of the least moment." He has mentioned future 
 for eternal glory, intimating that the afflictions of the world 
 are such as pass away quickly. 
 
 It is hence evident how ill understood has this passage 
 been by the Schoolmen ; for they have drawn from it their 
 frivolous distinction between congruity and condignity. The 
 
 1 The particle uvt^ is rendered the same as here by Ambrose and Beza, 
 " si modo — if in case that ;" but by Chrysostom and Peter Martyr, in the 
 sense of Inula*, " quandoquidem — since," " since we suffer together, in 
 order that we may also be together glorified." The Vulgate has, " si tamen 
 — if however." It may be suitably rendered " provided." — Ed. 
 
 2 The particle yag cannot be causal here. It has its primary meaning, 
 truly, indeed, or verily, though it has commonly its secondary meaning, 
 
 for, because, therefore. The context is our guide ; when there is nothing 
 previously said, for which a reason is given, then it has only an affirmative 
 sense ; or as some think, it is to be viewed as a particle of transition, or as 
 signifying an addition, and may be rendered besides, further, moreover. 
 Perhaps this latter meaning would be suitable here. In the preceding 
 verse the Apostle says, for the encouragement of Christians, that their 
 conformity to Christ in suffering would terminate in conformity to him in 
 glory : and then, as an additional consideration, he states his full convic- 
 tion, that present sufferings are as nothing to the glory which they would 
 have to enjoy. The connection can hardly be otherwise seen, except in- 
 deed we consider something understood, as, " Not only so ;" and then it 
 may be rendered for, as giving a reason for the qualifying negative. An 
 ellipsis of this kind is not without examples in Greek authors, as well as 
 in the New Testament. — Ed. 
 
CHAP. VIII. 19. EPISTLE TO THE ROMANS. 303 
 
 Apostle indeed compares not the worthiness of the one with 
 that of the other, but only lightens the heaviness of the cross 
 by a comparison with the greatness of glory, in order to con- 
 firm the minds of the faithful in patience. 
 
 19. For the earnest expectation of 19. Siquidem intenta expectatio 
 the creature waiteth for the mani- creature, revelationem filiorum Dei 
 festation of the sons of God. expectat : 
 
 20. For the creature was made 20. Vanitati enim creatura sub- 
 subject to vanity, not willingly, but jecta est non volens, sed propter eum 
 by reason of him who hath subjected qui subjecit ipsam in spe ; 
 
 the same in hope ; 
 
 21 . Because the creature itself also 21 . Quoniam ipsa quoque creatura 
 shall be delivered from the bondage asseretur a servitute corruptionis in 
 of corruption into the glorious liberty libertatem gloria? tiliorum Dei. 
 
 of the children of God. 
 
 22. For we know that the whole 22. Novimus enim quod creatura 
 creation groaneth and travaileth in universa congemiscit, et ad hunc 
 pain together until now. diem parturit. 
 
 19. For the intent expectation of the creation, &c. He 
 teaches us that there is an example of the patience, to which 
 he had exhorted us, even in mute creatures. Tor, to omit 
 various interpretations, I understand the passage to have 
 this meaning — that there is no element and no part of the 
 world which, being touched, as it were, with a sense of its 
 present misery, does not intensely hope for a resurrection. 
 He indeed lays down two things, — that all are creatures in 
 distress, — and yet that they are sustained by hope. And it 
 hence also appears how immense is the value of eternal 
 glory, that it can excite and draw all things to desire it. 
 
 Further, the expression, expectation expects, or waits for, 
 though somewhat unusual, yet has a most suitable meaning ; 
 for he meant to intimate, that all creatures, seized with great 
 anxiety and held in suspense with great desire, look for that 
 day which shall openly exhibit the glory of the children of 
 God. The revelation of God's children shall be, when we 
 shall be like God, according to what John says, " For though 
 we know that we are now his sons, yet it appears not yet 
 what we shall be." (1 John iii. 2.) But I have retained the 
 words of Paul ; for bolder than what is meet is the version of 
 Erasmus, " Until the sons of God shall be manifest ;" nor 
 does it sufficiently express the meaning of the Apostle ; for 
 
304 COMMENTARIES ON THE CHAP. VIII. 20. 
 
 lie means not, that the sons of God shall be manifested in 
 the last day, but that it shall be then made known how de- 
 sirable and blessed their condition will be, when they shall 
 put off corruption and put on celestial glory. But he ascribes 
 hope to creatures void of reason for this end,' — that the faith- 
 ful may open their eyes to behold the invisible life, though 
 as yet it lies hid under a mean garb. 
 
 20. For to vanity has the creation, &c. He shows the 
 object of expectation from what is of an ojjposite character ; 
 for as creatures, being now subject to corruption, cannot be 
 restored until the sons of God shall be wholly restored ; 
 hence they, longing for their renewal, look forward to the 
 manifestation of the celestial kingdom. He says, that they 
 have been subjected to vanity, and for this reason, because 
 they abide not in a constant and durable state, but being as 
 it were evanescent and unstable, they pass away swiftly ; for 
 no doubt he sets vanity in opposition to a perfect state. 
 
 Not willingly, &c. Since there is no reason in such crea- 
 tures, their will is to be taken no doubt for their natural 
 inclination, according to which the whole nature of things 
 tends to its own preservation and perfection : whatever then 
 is detained under corruption suffers violence, nature being 
 unwilling and repugnant. But he introduces all parts of the 
 world, by a sort of personification, as being endued with rea- 
 son ; and he does this in order to shame our stupidity, when 
 the uncertain fluctuation of this world, which we see, does 
 not raise our minds to higher things. 
 
 But on account of him, &c. He sets before us an example 
 of obedience in all created things, and adds, that it springs 
 from hope ; for hence comes the alacrity of the sun and 
 moon, and of all the stars in their constant courses, hence is 
 the sedulity of the earth's obedience in bringing forth fruits, 
 hence is the unwearied motion of the air, hence is the prompt 
 tendency to flow in water. God has given to everything its 
 charge ; and he has not only by a distinct order commanded 
 what he would to be done, but also implanted inwardly the 
 hope of renovation. For in the sad disorder which followed 
 the fall of Adam, the whole machinery of the world would 
 have instantly become deranged, and all its parts would have 
 
CHAP. VIII. 21. EPISTLE TO THE ROMANS. 305 
 
 failed had not some hidden strength supported them. It 
 would have been then wholly inconsistent that the earnest 
 of the Spirit should be less efficacious in the children of God 
 than hidden instinct in the lifeless parts of creation. How 
 much soever then created things do naturally incline another 
 way; yet as it has pleased God to bring them under vanity, 
 they obey his order ; and as he has given them a hope of a 
 better condition, with this they sustain themselves, deferring 
 their desire, until the incorruption promised to them shall 
 be revealed. He now, by a kind of personification, ascribes 
 hope to them, as he did will before. 
 
 21. Because the creation itself, &c. He shows how the 
 creation has in hope been made subject to vanity; that is, in- 
 asmuch as it shall some time be made free, according to what 
 Isaiah testifies, and what Peter confirms still more clearly. 
 
 It is then indeed meet for us to consider what a dreadful 
 curse we have deserved, since all created things in themselves 
 blameless, both on earth and in the visible heaven, undergo 
 punishment for our sins ; for it has not happened through 
 their own fault, that they are liable to corruption. Thus the 
 condemnation of mankind is imprinted on the heavens, and 
 on the earth, and on all creatures. It hence also appears to 
 what excelling glory the sons of God shall be exalted ; for 
 all creatures shall be renewed in order to amplify it, and to 
 render it illustrious. 
 
 But he means not that all creatures shall be partakers of 
 the same glory with the sons of God ; but that they, accord- 
 ing to their nature, shall be participators of a better condi- 
 tion ; for God will restore to a perfect state the world, now 
 fallen, together with mankind. But what that perfection 
 will be, as to beasts as well as plants and metals, it is not 
 meet nor right in us to inquire more curiously ; for the chief 
 effect of corruption is decay. Some subtle men, but hardly 
 sober-minded, inquire whether all kinds of animals will be 
 immortal ; but if reins be given to speculations where will 
 they at length lead us ? Let us then be content with this 
 simple doctrine, — that such will be the constitution and the 
 complete order of things, that nothing will be deformed or 
 fading. 
 
306 COMMENTARIES ON THE ■ CHAP. VIII. 22. 
 
 22. For we know, &c. He repeats the same sentiment, 
 that he might pass over to us, though what is now said has 
 the effect and the form of a conclusion ; for as creatures are 
 subject to corruption, not through their natural desire, but 
 through the appointment of God, and then, as they have a 
 hope of being hereafter freed from corruption, it hence fol- 
 lows, that they groan like a woman in travail until they shall 
 be delivered. But it is a most suitable similitude ; it shows 
 that the groaning of which he speaks will not be in vain and 
 without effect ; for it will at length bring forth a joyful and 
 blessed fruit. The meaning is, that creatures are not con- 
 tent in their present state, and yet that they are not so dis- 
 tressed that they pine away without a prospect of a remedy, 
 but that they are as it were in travail ; for a restoration to 
 a better state awaits them. By saying that they groan to- 
 gether, he does not mean that they are united together by 
 mutual anxiety, but he joins them as companions to us. 
 The particle hitherto, or, to this day, serves to alleviate the 
 weariness of daily languor ; for if creatures have continued 
 for so many ages in their groaning, how inexcusable will our 
 softness or sloth be if we faint during the short course of a 
 shadowy life. 1 
 
 1 The various opinions which have been given on these verses are re- 
 ferred to at some length by Stuart ; and he enumerates not less than 
 eleven, but considers only two as entitled to special attention — the material 
 creation, animate and inanimate, as held here by Calvin, artd the rational 
 creation, including mankind, with the exception of Christians, which he 
 himself maintains. In favour of the first he names Chrysostom, Theodoret, 
 Tlieophylact, CEcumenius, Jerome, Ambrose, Luther, Koppe, Doddridge, 
 [this is not correct,] Flatt, and Tholuck ; to whom may be added Scott, 
 Haldane, and Chalmers, though Scott, rather inconsistently with the words 
 of the text, if the material creation including animals be meant, regards 
 as a reverie their resurrection ; see verse 21. 
 
 After a minute discussion of various points, Stuart avows his preference 
 to the opinion, that the " creature " means mankind in general, as being 
 the least liable to objections ; and he mentions as its advocates Lightfoot, 
 Locke, Turrettin, Sender, Rosenmullcr, and others. He might have 
 added Augustine. Reference is made for the meaning of the word " crea- 
 ture " to Mark xvi. 15 ; Col. i. 23 ; and 1 Pet. ii. 13. 
 
 It appears from Wolfius, that the greater part of the Lutheran and 
 Reformed Divines have entertained the first opinion, that the " creature" 
 means the world, material and animal; to which he himself mainly accedes; 
 and what he considers next to this, as the most tenable, is the notion, that 
 the " creature" means the faithful, that " the sons of God" are the blessed 
 
CHAP. VIII. 23. EPISTLE TO THE ROMANS. 30? 
 
 23. And not only they, but our- 23. Non solum autem, sed ipsi 
 selves also, which have the first-fruits quoque qui primordia Spiritus ha- 
 of the Spirit, even we ourselves bemus ; nos inquam ipsi in nobis 
 groan within ourselves, waiting for ipsis gemimus, adoptionem expec- 
 the adoption, to wit) the redemption tantes, redemptionem corporis nos- 
 of our body. tri. 
 
 24. For we are saved by hope : 24. Spe enim salvi facti sumus ; 
 but hope that is seen is not hope : spes vero quse conspicitur, non est 
 for what a man seeth, why doth he spes ; quod enim conspicit quis, 
 yet hope for ? quomodo etiam speret ? 
 
 25. But if we hope for that we 25. Si ergo non quod non conspi- 
 see not, then do we with patience cimus, speramus, per patientiam ex- 
 wait for it. pectamus. 
 
 23. And not only so, &c. There are those who think that 
 
 in heaven, and that the Apostles and apostolic men were those who enjoyed 
 " the first-fruits of the Spirit." 
 
 This last opinion relieves us from difficulties which press on all other 
 expositions ; and it may be extricated from objections which have been made 
 to it ; only the last sentence needs not be introduced. The whole passage, 
 from verse 18 to the end of verse 25, is in character with the usual style 
 of the Apostle. He finishes the first part with verse 22 ; and then in the 
 second part he announces the same thing in a different form, in more ex- 
 plicit terms, and with some additions. The " waiting" in verse 19, has a 
 correspondent " waiting " in verse 23 ; and " the hope " in verse 20, has 
 another " hope " to correspond with it in verse 24 ; and correspondent too 
 is " the manifestation of the sons of God" in verse 19, and " the redemp- 
 tion of our body" in verse 23. To reiterate the same truth in a different 
 way was to make a deeper impression, and accordant with the Apostle's 
 manner of writing. He begins the second time, after verse 22, in which 
 is stated the condition of the whole world ; and it is in contrast with that 
 alone that the 23d verse is to be viewed, which restates and explains what 
 had been previously said ; so that " the creature" are the " we ourselves ;" 
 and the Apostle proceeds with the subject to end of the 25th verse. 
 Instances of the same sort of arrangement are to be found in chap. ii. 
 17-24 ; xi. 33-36. 
 
 The 21st verse may be considered as an explanation only of the " hope," 
 at the end of the 20th ; " For even it, the creature," though subjected to 
 vanity, " shall be delivered from the bondage of corruption ;" which means 
 the same as " this body of death," in chap. vii. 24. 
 
 The word xr'nns, means, 1, creation, the world, Mark x. 6 ; xiii. 19 ; 
 Rom. i. 20 ; 2 Peter hi. 4 : — 2, what is created — creature, what is formed 
 — a building, what is instituted — an ordinance, Rom. i. 25; viii. 39; Heb. 
 iv. 13; ix. 11; 1 Peter ii. 13: — 3, mankind, the world of men, Mark xvi. 
 15 ; Col. i. 23 : — 4, the renewed man, or renewed nature — Christians, 2 
 Cor. v. 17 ; Gal. vi. 15. There are only two other places where it is found, 
 and is rendered in our version " creation," Col. i. 15, and Rev. iii. 14. 
 
 It is objected to its application here to Christians, because where it has 
 this meaning, it is preceded by xanh, new. The same objection stands 
 against applying it to mankind in general, for in these instances navy pre- 
 cedes it. Its meaning must be gathered from the whole passage, and we 
 must not stop at the end of verse 23, but include the two following verses. 
 — Ed. 
 
308 COMMENTAKIES ON THE CHAP. VIII. TS. 
 
 the Apostle intended here to exalt the dignity of our future 
 blessedness, and by this proof, because all things look for it 
 with ardent desire ; not only the irrational parts of creation, 
 but we also who have been regenerated by the Spirit of God. 
 This view is indeed capable of being defended, but there 
 seems to me to be a comparison here between the greater 
 and the less ; as though he said, " The excellency of our 
 glory is of such importance even to the very elements, which 
 are destitute of mind and reason, that they burn with a cer- 
 tain kind of desire for it ; how much more it behoves us, 
 who have been illuminated by the Spirit of God, to aspire 
 and strive with firmness of hope and with ardour of desire, 
 after the attainment of so great a benefit." And he requires 
 that there should be a feeling of two kinds in the faithful : 
 that being burdened with the sense of their present misery, 
 they are to groan ; and that notwithstanding they are to 
 wait patiently for their deliverance ; for he would have them 
 to be raised up with the expectation of their future blessed- 
 ness, and by an elevation of mind to overcome all their pre- 
 sent miseries, while they consider not what they are now, 
 but what they are to be. 
 
 Who have the beginnings, &c. Some render the word first- 
 fruits, (primitias,) and as meaning a rare and uncommon 
 excellency ; but of this view I by no means approve. To 
 avoid, therefore, any ambiguity, I have rendered the word 
 beginnings, (primordia, the elements,) for I do not apply 
 the expression, as they do, to the Apostles only, but to all 
 the faithful who in this world are besprinkled only with a 
 few drops by the Spirit ; and indeed when they make the 
 greatest proficiency, being endued with a considerable 
 measure of it, they are still far off from perfection. These, 
 then, in the view of the Apostle, are beginnings or first- 
 fruits, to which is opposed the complete ingathering ; for as 
 we are not yet endued with fulness, it is no wonder that we 
 feel disquietude. By repeating ourselves and adding in our- 
 selves, he renders the sentence more emphatical, and ex- 
 presses a more ardent desire, nor does he call it only a desire, 
 but groaning : for in groaning there is a deep feeling of 
 misery. 
 
OHAP. VIII. 24. EPISTLE TO THE ROMANS. 809 
 
 Waiting for the adoption, &c. Improperly indeed, but 
 not without the best reason, is adoption employed here to 
 designate the fruition of the inheritance to which we are 
 adopted ; for Paul means this, that the eternal decree of 
 God, by which he has chosen us to himself as sons before 
 the foundation of the world, of which he testifies to us in the 
 gospel, the assurance of which he seals on our hearts by his 
 Spirit, would be void, except the promised resurrection were 
 certain, which is its consummation. 1 For to what end is 
 God our Father, except he receives us after we have finished 
 our earthly pilgrimage into his celestial inheritance? To 
 the same purpose is what he immediately subjoins, the re- 
 demption of the body. For the price of our redemption was 
 in such a way paid by Christ, that death should notwith- 
 standing hold us tied by its chains, yea, that we should 
 carry it within us ; it hence follows, that the sacrifice of the 
 death of Christ would be in vain and fruitless, except its 
 fruit appeared in our heavenly renovation. 
 
 24. For by hope, Sec. Paul strengthens his exhortation by 
 another argument ; for our salvation cannot be separated 
 from some kind of death, and this he proves by the nature 
 of hope. Since hope extends to things not yet obtained, and 
 represents to our minds the form of things hidden and far 
 remote, whatever is either openly seen or really possessed, 
 is not an object of hope. But Paul takes it as granted, and 
 what cannot be denied, that as long as we are in the world, 
 salvation is what is hoped for ; it hence follows, that it is 
 laid up with God far beyond what we can see. By saying, 
 that hope is not what is seen, he uses a concise expression, 
 but the meaning is not obscure ; for he means simply to 
 teach us, that since hope regards some future and not pre- 
 sent good, it can never be connected with what Ave have in 
 possession. If then it be grievous to any to groan, they 
 necessarily subvert the order laid down by God, who does not 
 
 1 The impropriety, which Calvin notices, is according to the usual 
 phraseology of Scripture. What commences in this world and is completed 
 in the next is called by the same name. The word salvation is used in 
 this way as designating its commencement and its progress as well as its 
 completion. Besides, adoption here has a particular regard to the body, 
 as it is explained by the words which follow. — Ed. 
 
310 COMMENTARIES ON THE CHAP. VIII. 25. 
 
 call his people to victory before he exercises them in the 
 warfare of patience. But since it has pleased Grod to lay up 
 our salvation, as it were, in his closed bosom, it is expedient 
 for us to toil on earth, to be oppressed, to mourn, to be 
 afflicted, yea, to lie down as half-dead and to be like the 
 dead ; for they who seek a visible salvation reject it, as they 
 renounce hope which has been appointed by God as its 
 guardian. 1 
 
 25. If then what we see not, &c. This is an argument 
 derived from what the antecedent implies ; for patience ne- 
 cessarily follows hope. For when it is grievous to be with- 
 out the good you may desire, unless you sustain and comfort 
 yourselves with patience, you must necessarily faint through 
 despair. Hope then ever draws patience with it. Thus it 
 is a most apt conclusion — that whatever the gospel promises 
 respecting the glory of the resurrection, vanishes away, ex- 
 cept we spend our present life in patiently bearing the cross 
 and tribulations. For if life be invisible, we must have 
 death before our eyes : if glory be invisible, then our present 
 state is that of degradation. And hence if you wish to 
 include in a few words the meaning of the whole passage, 
 arrange Paul's arguments in this way, " To all the godly 
 there is salvation laid up in hope ; it is the character of 
 hope to look forward to future and absent benefits : then the 
 salvation of the faithful is not visible. Now hope is not 
 otherwise sustained than by patience ; then the salvation of 
 the faithful is not to be consummated except by patience." 
 
 It may be added, that we have here a remarkable pas- 
 sage, which shows, that patience is an inseparable companion 
 of faith ; and the reason of this is evident, for when we con- 
 sole ourselves with the hope of a better condition, the feeling 
 of our present miseries is softened- and mitigated, so that 
 they are borne with less difficulty. 2 
 
 1 When we are said to be saved by hope, the meaning is that we are not 
 fully or perfectly saved now, and that this is what we hope for. " Eternal 
 salvation," says Grotius, " we have not yet, but we hope for it." There 
 is present salvation, but that which is perfect is future. The Scripture 
 speaks of salvation now, see Eph. ii. 8 ; Tit. hi. 4, 5 ; and of salvation as 
 future, see Mark xiii. 13; x. 9. — Ed. 
 
 a " Patience," says Parens, " is needful for three reasons, — the good ex- 
 pected is absent, — there is delay, — and many difficulties intervene." — Ed. 
 
CHAP. VIII. 26. EPISTLE TO THE ROMAN'S. SI 1 
 
 26. Likewise 1 the Spirit also help- 26. Similiter 1 vero Spiritus etiam 
 eth our infirmities : for we know not coopitulatur infirmitatibus nostris ; 
 what we should pray for as we non enim quid oraturi sumus quem- 
 ought ; but the Spirit itself maketh admodum oportet, novimus ; verum 
 intercession for us with groanings Spiritus ipse intercedit pro nobis 
 which cannot be uttered. gemitibus innarrabilibus. 
 
 27. And he that searcheth the 27- Qui vero scrutatur corda, novit 
 hearts knoweth what is the mind of cogitationem Spiritus, quod secun- 
 the Spirit, because he maketh inter- dum Deum intercedit pro Sanctis, 
 cession for the saints according to 
 
 the will of God. 
 
 26. And likewise the Spirit, &c. That the faithful may 
 not make this objection — that they are so weak as not to be 
 able to bear so many and so heavy burdens, he brings before 
 them the aid of the Spirit, which is abundantly sufficient to 
 overcome all difficulties. There is then no reason for any 
 one to complain, that the bearing of the cross is beyond 
 their own strength, since we are sustained by a celestial 
 power. And there is great force in the Greek word avvav- 
 Tika/jb^dveTai, which means that the Spirit takes on himself 
 a part of the burden, by which our weakness is oppressed ; 
 so that he not only helps and succours us, but lifts us up ; 
 as though he went under the burden with us. 2 The word 
 infirmities, being in the plural number, is expressive of ex- 
 tremity. For as experience shows, that except we are sup- 
 ported by God's hands, we are soon overwhelmed by innu- 
 merable evils, Paul reminds us, that though we are in every 
 respect weak, and various infirmities threaten our fall, there 
 is yet sufficient protection in God's Spirit to preserve us 
 
 1 The connection here is not very evident 'ciraurws — " similiter — in like 
 manner," by Calvin ; " itidem — likewise," by Pareus and Beza ; " prse- 
 terea — besides," by Grotius; " moreover," by Doddridge. The word 
 usually means, in the same, or, the like manner : but the two last seem to 
 render it suitably to this place ; for what follows is mentioned in addition 
 to what had been stated respecting hope and patience. — Ed. 
 
 2 Pareus says, that this verb is taken metaphorically from assistance 
 afforded to infants not able to support themselves, or to the sick, tottering 
 and hardly able to walk. 
 
 " Coopitulatur" is Calvin's Latin — " co-assist ;" Beza's, " una sublevat — 
 lifts up together," that is, together with those who labour under infirmities. 
 The Vulgate has " adjuvat — helps," like our version. Schleusner says, 
 that it means to succour those whose strength is unequal to carry their bur- 
 den alone. It is found in one other place, Luke x. 40. It is given by the 
 Septuagint in Ps. lxxxix. 21, for f12# — " to strengthen, to invigorate," 
 and in Exod. xviii. 22, for "]riX Nt2>2 — " to bear with," that is, " a burden 
 with thee," — the very idea that it seems to have here. — Ed. 
 
312 COMMENTARIES ON THE CHAP. VIII. 26. 
 
 from falling, and to keep us from being overwhelmed by any- 
 mass of evils. At the same time these supplies of the Spirit 
 more clearly prove to us, that it is by God's appointment 
 that we strive, by groanings and sighings, for our redemp- 
 tion. 
 
 For ivhat we should pray for, &c. He had before spoken 
 of the testimony of the Spirit, by which we know that God 
 is our Father, and on which relying, we dare to call on him 
 as our Father. He now again refers to the second part, 
 invocation, and says, that we are taught by the same Spirit 
 how to pray, and what to ask in our prayers. And appro- 
 priately has he annexed prayers to the anxious desires of 
 the faithful ; for God does not afflict them with miseries, 
 that they may inwardly feed on hidden grief, but that they 
 may disburden themselves by prayer, and thus exercise their 
 faith. 
 
 At the same time I know, that there are various exposi- 
 tions of this passage j 1 but Paul seems to me to have simply 
 meant this, — That we are blind in our addresses to God ; for 
 though we feel our evils, yet our minds are more disturbed 
 and confused than that they can rightly choose what is meet 
 and expedient. If any one makes this objection — that a 
 rule is prescribed to us in God's word ; to this I answer, 
 that our thoughts nevertheless continue oppressed with 
 darkness, until the Spirit guides them by his light. 
 
 But the Sjnrit himself intercedes, 2 &c. Though really or 
 by the event it does not appear that our prayers have 
 
 1 The opinions of Chrysostom, Ambrose, and Origen, are given by 
 Pareus ; and they are all different, and not much to the purpose. The 
 view which Augustine gives is materially what is stated here. He gives a 
 causative sense to the verb in the next clause, " Interpellare nos facit — he 
 causes us to ask." — Ed. 
 
 2 " Intercedit — viri£ivrwyx<**ti — abundantly intercedes," for so im^, pre- 
 fixed to verbs, is commonly rendered. This is the proper action of an 
 advocate, a name given to the Spirit by our Saviour, aXXov va^aKXnrov — 
 " another advocate," not " comforter," as in our version ; and Christ is 
 called by the same name in 1 John ii. 1, and the same work, " interced- 
 ing," is ascribed to him, Heb. vii. 25. But we learn in John xiv. 16, that 
 the Spirit is an advocate with us — " that he may abide with you for ever ;" 
 and in 1 John ii. 1, that Christ is an advocate in heaven — " with the 
 Father." The same name and a similar kind of. work are ascribed to 
 both. . Some, as Doddridge, to avoid the blending the offices of the two, 
 have rendered the verb here by a different term, but not wisely. — Ed. 
 
CHAP. VIII. 27. EPISTLE TO THE ROMANS. 313 
 
 been heard by God, yet Paul concludes, that the presence 
 of the celestial favour does already shine forth in the 
 desire for prayer ; for no one can of himself give birth to 
 devout and godly aspirations. The unbelieving do indeed 
 blab out their prayers, but they only trifle with God ; for 
 there is in them nothing sincere, or serious, or rightly 
 formed. Hence the manner of praying aright must be sug- 
 gested by the Spirit : and he calls those groanings unutter- 
 able, into which we break forth by the impulse of the Spirit, 
 for this reason — because they far exceed the capability of 
 our own minds. 1 And the Spirit is said to intercede, not 
 because he really humbles himself to pray or to groan, but 
 because he stirs up in our hearts those desires which we 
 ought to entertain ; and he also affects our hearts in such 
 a way that these desires by their fervency penetrate into 
 heaven itself. And Paul has thus spoken, that he might 
 more significantly ascribe the whole to the grace of the 
 Spirit. We are indeed bidden to knock ; but no one can of 
 himself premeditate even one syllable, except God by the 
 secret impulse of his Spirit knocks at our door, and thus 
 opens for himself our hearts. 
 
 27. But he who searches hearts, &c. This is a remarkable 
 reason for strengthening our confidence, that we are heard 
 by God when we pray through his Spirit, for he thoroughly 
 knows our desires, even as the thoughts of his own Spirit. 
 And here must be noticed the suitableness of the word to 
 know ; for it intimates that God regards not these emotions 
 of the Spirit as new and strange, or that he rejects them as 
 unreasonable, but that he allows them, and at the same time 
 kindly accepts them, as allowed and approved by him. As 
 
 1 Or, " the comprehension of our mind — ingenii nostri captnm." 
 Schleusner says, that the word aXaXriro?, has been improperly rendered in- 
 effable or unutterable, and that the word to express such an idea is «►£*- 
 XaXjjros, (1 Pet. i. 8,) and that from the analogy of the Greek language 
 it must mean, " what is not uttered or spoken by the mouth ;" and he 
 gives axlvuTov, " what is not moved," as an instance. Bos and Grotius 
 give the same meaning, " sine voce — without voice ;" and the latter says, 
 that this was expressly said, because the Jews entertained a notion that 
 there could be no prayer except it was expressed by the lips. It is how- 
 ever considered by most to have the meaning given here, " inutterable," 
 or ineffable, or inexpressible. — Ed. 
 
31 4 COMMENTARIES ON THE CHAP. VIII. 28. 
 
 then Paul had before testified, that God then aids us when 
 he draws us as it were into his own bosom, so now he adds 
 another consolation, that our prayers, of which he is the 
 director, shall by no means be disappointed. The reason 
 also is immediately added, because he thus conforms us to 
 his own will. It hence follows, that in vain can never be 
 what is agreeable to his will, by which all things are ruled. 
 Let us also hence learn, that what holds the first place in 
 prayer is consent with the will of the Lord, whom our wishes 
 do by no means hold under obligation. If then we would 
 have our prayers to be acceptable to God, we must pray 
 that he may regulate them according to his will. 
 
 28. And we know that all things 28. Novimus autem quod iis qui 
 work together for good to them that diligunt Deum omnia cooperantur in 
 love God, to them who are the called bonum, iis scilicet qui secundum pro- 
 according to his purpose. positum vocati sunt sancti. 
 
 29. For whom he did foreknow, 29. Quoniam quos prsecognovit 
 he also did predestinate to be con- etiam prsefinivit conformes imaginis 
 formed to the image of his Son, that Filii sui, ut sit ipse primogenitus 
 he might he the firstborn among inter multos fratres : 
 
 many brethren. 
 
 30. Moreover, whom he did pre- 30. Quos vero prafinivit, eos et 
 destinate, them he also called ; and vocavit ; et quos vocavit, eos etiam 
 whom he called, them he also justi- justificavit ; et quos justificavit, eos 
 fied ; and whom he justified, them etiam glorificavit. 
 
 he also glorified. 
 
 28. And we know, &c. He now draws this conclusion 
 from what had been said, that so far are the troubles of this 
 life from hindering our salvation, that, on the contrary, they 
 are helps to it. It is no objection that he sets down an 
 illative particle, for it is no new thing with him to make 
 somewhat an indiscriminate use of adverbs, and yet this 
 conclusion includes what anticipates an objection. For the 
 judgment of the flesh in this case exclaims, that it by no 
 means appears that God hears our prayers, since our afflic- 
 tions continue the same. Hence the Apostle anticipates 
 this and says, that though God does not immediately succour 
 his people, he yet does not forsake them, for by a wonderful 
 contrivance he turns those things which seem to be evils in 
 such a way as to promote their salvation. If any one pre- 
 fers to read this verse by itself, as though Paul proceeded 
 to a new argument in order to show that adversities which 
 
OH AP. VIII. 25. EPISTLE TO THE ROMANS. 315 
 
 assist our salvation, ought not to be borne as hard and 
 grievous things, I do not object. At the same time, the 
 design of Paul is not doubtful : " Though the elect and the 
 reprobate are indiscriminately exposed to similar evils, there 
 is yet a great difference ; for God trains up the faithful by 
 afflictions, and thereby promotes their salvation." 
 
 But we must remember that Paul speaks here only of 
 adversities, as though he had said, " All things which 
 happen to the saints are so overruled by God, that what the 
 world regards as evil, the issue shows to be good." For 
 though what Augustine says is true, that even the sins of 
 the saints are, through the guiding providence of God, so 
 far from doing harm to them, that, on the contrary, they 
 serve to advance their salvation ; yet this belongs not to this 
 passage, the subject of which is the cross. 
 
 It must also be observed, that he includes the whole of 
 true religion in the love of God, as on it depends the whole 
 practice of righteousness. 
 
 Even to them who according to his purpose, &c. This 
 clause seems to have been added as a modification, lest any 
 one should think that the faithful, because they love God, 
 obtain by their own merit the advantage of deriving such 
 fruit from their adversities. We indeed know that when 
 salvation is the subject, men are disposed to begin with them- 
 selves, and to imagine certain preparations by which they 
 would anticipate the favour of God. Hence Paul teaches 
 us, that those whom he had spoken of as loving God, had 
 been previously chosen by him. For it is certain that the 
 order is thus pointed out, that we may know that it proceeds 
 from the gratuitous adoption of God, as from the first cause, 
 that all things happen to the saints for their salvation. Nay, 
 Paul shows that the faithful do not love God before they are 
 called by him, as in another place he reminds us that the 
 Galatians were known of God before they knew him. (Gal. 
 iv. 9.) It is indeed true what Paul intimates, that afflic- 
 tions avail not to advance the salvation of any but of those 
 who love God ; but that saying of John is equally true, that 
 then only he is begun to be loved by us, when he anticipates 
 us by his gratuitous love. 
 
316 COMMENTARIES ON THE CHAP. VIII. 29. 
 
 But the calling of which Paul speaks here, has a wide 
 meaning, for it is not to be confined to the manifestation of 
 election, of which mention is presently made, but is to be 
 set simply in opposition to the course pursued by men ; as 
 though Paul had said, — " The faithful attain not religion by 
 their own efforts, but are, on the contrary, led by the hand 
 of God, inasmuch as he has chosen them to be a peculiar 
 people to himself." The word purpose distinctly excludes 
 whatever is imagined to be adduced mutually by men ; as 
 though Paul had denied, that the causes of our election are 
 to be sought anywhere else, except in the secret good plea- 
 sure of God ; which subject is more fully handled in the first 
 chapter to the Ephesians, and in the first of the Second 
 Epistle to Timothy ; where also the contrast between this 
 purpose and human righteousness is more distinctly set 
 forth. 1 Paul, however, no doubt made here this express de- 
 claration, — that our salvation is based on the election of 
 God, in order that he might make a transition to that which 
 he immediately subjoined, namely, that by the same celestial 
 decree, the afflictions, which conform us to Christ, have been 
 appointed ; and he did this for the purpose of connecting, as 
 by a kind of necessary chain, our salvation with the bearing 
 of the cross. 
 
 29. For whom he has foreknown, &c. He then shows, by 
 the very order of election, that the afflictions of the faithful 
 
 1 Hammond has a long note on the expression, ««to -rgofefiv, and quotes 
 Cyril of Jerusalem, Clemens of Alexandria, and Theophylact, as rendering 
 the words, " according to their purpose," that is, those who love God, — a 
 construction of itself strange, and wholly alien to the whole tenor of the 
 passage, and to the use of the word in most other instances. Paul has 
 never used the word, except in one instance, (2 Tim. hi. 10,) but with re- 
 ference to God's purpose or decree, — see ch. ix. 11 : Eph. i. 11 ; iii. 11 ; 
 2 Tim. i. 9. It seems that Chrysostom, Origen, Theodoret, and other 
 Fathers, have given the same singularly strange explanation. But in 
 opposition to these, Poole mentions Ambrose, Augustine, and even Jerome, 
 as regarding " the purpose " here as that of God : in which opinion almost 
 all modern Divines agree. 
 
 Orotius very justly observes, that xXnro), the called, according to the 
 language of Paul, mean those who obey the call, (qui vocanti obediunt,) 
 and refers to ch. i. 6 ; 1 Cor. i. 24 ; Rev. xvii. 14. And Stuart says that 
 the word has this meaning throughout the New Testament, except in two 
 instances, Matt. xx. 16, and xxii. 14, where it means, invited. He there- 
 fore considers it as equivalent to 'inXixroi, chosen, elected, or true Chris- 
 tians. — Ed. 
 
CHAP. VIII. 29. EPISTLE TO THE ROMANS. 317 
 
 are nothing else than the manner by which they are con- 
 formed to the image of Christ ; and that this was necessary, 
 he had before declared. There is therefore no reason for us 
 to be grieved, or to' think it hard and grievous, that we are 
 afflicted, unless we disapprove of the Lord's election, by 
 which we have been foreordained to life, and unless we are 
 unwilling to bear the image of the Son of God, by which we 
 are to be prepared for celestial glory. 
 
 But the foreknowledge of God, which Paul mentions, is 
 not a bare prescience, as some unwise persons absurdly 
 imagine, but the adoption by which he had always distin- 
 guished his children from the reprobate. 1 In the same sense 
 Peter says, that the faithful had been elected to the sancti- 
 fication of the Spirit according to the foreknowledge of God. 
 Hence those, to whom I have alluded, foolishly draw this 
 
 1 Much controversy has been about the meaning of the verb -z-goiyva, in 
 this place. Many of the Fathers, such as Jerome, Chrysostom, and Theo- 
 doret, regarded it in the sense of simple prescience, as having reference to 
 those who would believe and obey the gospel. The verb is found only in 
 this place, and in the following passages, chap. xi. 2 ; Acts xxvi. 5 ; 1 Pet. 
 i. 20 ; and 2 Pet. iii. 17. In the second, and in the last passage, it signi- 
 fies merely a previous knowledge or acquaintance, and refers to men. In 
 1 Pet. i. 20, it is applied to Christ as having been " foreordained," accord- 
 ing to our version, " before the foundation of the world." In this Epistle, 
 chap. xi. 2, it refers to God, — " God hath not cast away his people whom 
 he foreknew ;" and according to the context, it means the same as elected ; 
 for the Apostle speaks of what God did " according to the election of 
 grace," and not according to foreseen faith. 
 
 The noun derived from it is found in two places, Acts ii. 23, and 1 Pet. 
 i. 2. In the first it evidently means decree, foreordination, and in the 
 second, the same ; where it is said, that those addressed by the Apostle 
 were elected, " according to the foreknowledge of God, Kara, vrgoyvaim, ®iou t 
 through the sanctitication of the Spirit, unto obedience ;" they were not 
 then elected, according to God's foreknowledge or foreordination, because 
 of their obedience. This entirely subverts the gloss put on the verb in 
 this passage. 
 
 The usual meaning given to the verb here is fore-approved, or chosen. 
 Grotius, Turrettin, and others, consider that yivu<rx&> has the same mean- 
 ing with the verb JTP, in Hebrew, which is sometimes that of approving or 
 favouring, or regarding with love and approbation. So the compound verb 
 may be rendered here, " whom he fore-approved, or foreknew," as the 
 objects of his choice : and this idea is what alone comports with the rest of 
 the passage. 
 
 Stuart prefers another meaning, and that which it seems to have in 
 1 Pet. i. 20, " foreordained." He says that yivdo-xa means sometimes to 
 will, to determine, to ordain, to decree, and brings examples from Josephus, 
 Plutarch, and Polybius. Then the compound verb would be here, " whom 
 he foreordained," or foredetermined. — Ed. 
 
318 COMMENTARIES ON THE CHAP. VIII. 29. 
 
 inference, — That God has elected none but those whom he 
 foresaw would be worthy of his grace. Peter does not in- 
 deed flatter the faithful, as though every one had been 
 elected on account of his merit ; but by reminding them of 
 the eternal counsel of God, he wholly deprives them of all 
 worthiness. So Paul does in this passage, who repeats by 
 another word what he had said before of God's purpose. It 
 hence follows, that this knowledge is connected with God's 
 good pleasure ; for he foreknew nothing out of himself, in 
 adopting those whom he was pleased to adopt ; but only 
 marked out those whom he had purposed to elect. 
 
 The verb irpoopl^etv, which some translate, to 'predestinate, 
 is to be understood according to what this passage requires ; 
 for Paul only meant, that God had so determined that all 
 whom he has adopted should bear the image of Christ ; nor 
 lias he simply said, that they were to be conformed to Christ, 
 but to the image of Christ, that he might teach us that there 
 is in Christ a living and conspicuous exemplar, which is ex- 
 hibited to God's children for imitation. The meaning then 
 is, that gratuitous adoption, in which our salvation consists, 
 is inseparable from the other decree, which determines that 
 we are to bear the cross ; for no one can be an heir of heaven 
 without being conformed to the image of the only-begotten 
 Son of God. 
 
 That he may be, or, that he might be, the first-born, &c. ; 
 for the Greek infinitive, elvcu, may be rendered in these two 
 ways ; but I prefer the first rendering. But in mentioning 
 Christ's primogeniture, Paul meant only to express this, — ■ 
 that since Christ possesses a pre-eminence among the chil- 
 dren of God, he is rightly given to us as a pattern, so that we 
 ought to refuse nothing which he has been pleased to under- 
 go. Hence, that the celestial Father may in every way bear 
 testimony to the authority and honour which he has con- 
 ferred on his own Son, he will have all those whom he adopts 
 to be the heirs of his kingdom, to be conformed to his ex- 
 ample. Though indeed the condition of the godly is appa- 
 rently various, as there is a difference between the members 
 of the same body, there is yet a connection between every 
 one and his own head. As then the first-born sustains the 
 
CHIP. VIII. 30. EPISTLE TO THE ROMANS. 319 
 
 name of the family, so Christ is placed in a state of pre- 
 eminence, not only that he might excel in honour among 
 the faithful, but also that he might include all under him- 
 self under the common name of brotherhood. 
 
 30. And whom he has foredetermined, (praefinivit,) them 
 has he also called, &c. That he might now by a clearer proof 
 show how true it is that a conformity with the humiliating 
 state of Christ is for our good, he adopts a graduating pro- 
 cess, by which he teaches us, that a participation of the 
 cross is so connected with our vocation, justification, and, in 
 short, with our future glory, that they can by no means be 
 separated. 
 
 But that readers may better understand the Apostle's 
 meaning, it may be well to repeat what I have already said, 
 — that the word predetermine does not refer to election, 
 but to that purpose or decree of God by which he has 
 ordained that the cross is to be borne by his people ; and by 
 declaring that they are now called, he intimates, that God 
 had not kept concealed what he had determined respecting 
 them, but had made it known, that they might resignedly 
 and humbly submit to the condition allotted to them ; for 
 calling here is to be distinguished from secret election, as 
 being posterior to it. That none then may make this objec- 
 tion — that it appears to no one what lot God has appointed 
 for him, the Apostle says, that God by his calling bears an 
 evident testimony respecting his hidden purpose. But this 
 testimony is not only found in the outwai'd preaching of the 
 gospel, but it has also the power of the Spirit connected with 
 it ; for the elect are there spoken of, whom God not only 
 addresses by the outward word, but whom he also inwardly 
 draws. 
 
 Justification may fitly be extended to the unremitted 
 continuance of God's favour, from the time of our calling to 
 the hour of death ; but as Paul uses this word throughout 
 the Epistle, for gratuitous imputation of righteousness, there 
 is no necessity for us to deviate from this meaning. What 
 Paul indeed had in view was to show that a more precious 
 compensation is offered to us, than what ought to allow us 
 to shun afflictions ; for what is more desirable than to be 
 
320 COMMENTARIES ON THE CHAP. VIII. 30. 
 
 reconciled to God, so that our miseries may no longer be 
 tokens of a curse, nor lead us to ruin ? 
 
 He then immediately adds, that those who are now pressed 
 down by the cross shall be glorified ; so that their sorrows 
 and reproaches shall bring them no loss. Though glorifica- 
 tion is not yet exhibited except in our Head, yet as we in 
 a manner behold in him our inheritance of eternal life, his 
 glory brings to us such assurance respecting our own glory, 
 that our hope may be justly compared to a present possession. 
 
 We may add, that Paul, imitating the style of the Hebrew 
 language, adopts in these verbs the past instead of the pre- 
 sent tense. 1 A continued act is no doubt what is meant, 
 according to this import, " Those whom God now, consist- 
 ently with his purpose, exercises under the cross, are called 
 and justified, that they may have a hope of salvation, so that 
 nothing of their glory decays during their humiliation ; for 
 though their present miseries deform it before the world, yet 
 before God and angels it always shines forth as perfect." 
 What Paul then means by this gradation is, That the afflic- 
 tions of the faithful, by which they are now humbled, are 
 intended for this end — that the faithful, having obtained 
 the glory of the celestial kingdom, may reach the glory of 
 Christ's resurrection, with whom they are now crucified. 
 
 31. What shall we then say to 31. Quid ergo dicemus ad hsec? a 
 these things ? If God be for us, who Si Deus pro nobis, quis contra 
 can be against us ? nos ? 
 
 32. He that spared not his own 32. Qui proprio Filio non peper- 
 Son, but delivered him up for us all, cit, sed pro nobis omnibus tradidit, 
 how shall he not with him also freely quomodo non etiam cum eo donaret 
 give us all things ? nobis omnia ? 
 
 33. Who shall lay any thing to 33. Quis intentabit crimina 3 ad- 
 the charge of God's elect? It is God versus electos Dei? Deus est qui 
 that justifieth. justificat. 
 
 1 Turrettin gives somewhat a different reason : " Paul speaks of these 
 things as past, because they are as already done in God's decree, and in 
 order to show the certainty of their accomplishment." 
 
 2 " Ad hsec," — <rg« tuZto,. Wolfius says, that it shoidd be " de his — 
 of these things;" and Heb. iv. 13, is quoted as an instance, " ve.°s on hfut b 
 xiyos — of whom we speak." — Ed. 
 
 a " Quis intentabit crimina — who shall charge crimes ;" " rit lyxaXivu 
 xara IkXiktuv ®it>u — who shall implead, or bring a charge against the elect 
 of God ?" See Acts xix. 38. 
 
 Many, such as Augustine, Grotius, Locke, Doddridge, and Griesbach, 
 
CHAP. VIII. 31. EPISTLE TO THE ROMANS. 321 
 
 34. Who is he that condemneth ? 34. Quis ille qui condemnet ? 
 
 It is Christ that died, yea rather, Christus est qui mortuus est, quin 
 
 that is risen again, who is even at potius etiam suscitatus, qui et in 
 
 the right hand of God, who also dextera Patris est, qui et intercedit 
 
 maketh intercession for us. pro nobis. 
 
 31. What then, &c. The subject discussed having been 
 sufficiently proved, he now breaks out into exclamations, by 
 which he sets forth the magnanimity with which the faithful 
 ought to be furnished when adversities urge them to de- 
 spond. And he teaches us in these words that with the 
 paternal favour of God is connected that invincible courage 
 which overcomes all temptations. We indeed know, that 
 judgment is usually formed of the love or of the hatred of 
 God, in no other way than by a view of our present state ; 
 hence when things fall out untowardly, sorrow takes posses- 
 sion of our minds, and drives away all confidence and con- 
 solation. But Paul loudly exclaims, that a deeper principle 
 ought to be inquired after, and that they reason absurdly 
 who confine themselves to the sad spectacle of our present 
 warfare. I indeed allow, that the scourges of God are in 
 themselves justly deemed to be tokens of God's wrath ; but 
 as they are consecrated in Christ, Paul bids the saints to lay 
 hold, above all things, on the paternal love of God, that re- 
 lying on this shield they may boldly triumph over all evils ; 
 for this is a brazen wall to us, so that while God is propitious 
 to us we shall be safe against all dangers. He does not, 
 however, mean, that nothing shall oppose us ; but he pro- 
 mises a victory over all kinds of enemies. 
 
 If God be for us, &c. This is the chief and the only sup- 
 port which can sustain us in every temptation. For except 
 we have God propitious to us, though all things should 
 smile on us, yet no sure confidence can be attained: but, 
 
 have made the next clause also a question ; and also the clauses in the next 
 verse. There is not much difference in the sense, but the passage will 
 thus appear more striking, — 
 
 33. Who will lay a charge against God's elect? God the justifier? 
 
 34. Who is he who condemns ? Christ who died, or rather who rose 
 again, who is also at God's right hand, and who intercedes for us ? 
 
 What favours this construction is, that the Apostle proceeds in the same 
 strain. — Ed. 
 
322 COMMENTARIES ON THE CHAP. VIII. 32. 
 
 on the other hand, his favour alone is a sufficient solace in 
 every sorrow, a protection sufficiently strong against all the 
 storms of adversities. And on this subject there are many 
 testimonies of Scripture, which show that when the saints 
 rely on the power of God alone, they dare to despise what- 
 ever is opposed to them in the world. " When I walk in 
 the midst of the shadow of death, I shall not fear evils, for 
 thou art with me." (Ps. xxiii. 4.) "In the Lord I trust: 
 what shall flesh do to me." (Ps. lvi. 11.) " I shall not fear 
 the thousands of the people who beset me." (Ps. iii. 6.) 
 For there is no power either under or above the heavens, 
 which can resist the arm of God. Having him then as our 
 defender, we need fear no harm whatever. Hence he alone 
 shows real confidence in God, who being content with his 
 protection, dreads nothing in such a way as to despond ; the 
 faithful are doubtless often shaken but are never utterly cast 
 down. In short, the Apostle's object was to show, that the 
 godly soul ought to rely on the inward testimony of the 
 Holy Spirit, and. not to depend on outward things. 
 
 32. He who has not spared his own Son, &c. As it greatly 
 concerns us to be so thoroughly persuaded of the paternal 
 love of God, as to be able to retain our rejoicing on its ac- 
 count, Paul brings forward the price of our redemption in 
 order to prove that God favours us : and doubtless it is a 
 remarkable and clear evidence of inappreciable love, that the 
 Father refused not to bestow his Son for our salvation. And 
 so Paul draws an argument from the greater to the less, 
 that as he had nothing dearer, or more precious, or more 
 excellent than his Son, he will neglect nothing of what he 
 foresees will be profitable to us. 1 
 
 This passage ought to remind us of what Christ brings to 
 us, and to awaken us to contemplate his riches ; for as he is 
 a pledge of God's infinite love towards us, so he has not been 
 
 1 Calvin renders x tt -Z' ffiTa ' by " donaret ;" Capcllus more fully, " gratis 
 donabit — will gratuitously give." Christ himself, and everything that 
 comes with or through him, is a favour freely bestowed, and not what we 
 merit. This shuts out, as Pareus observes, everything as meritorious on 
 the part of man. All is grace. The "all things" include every thing 
 necessary for salvation — every grace now and eternal glory hereafter. — Ed. 
 
CHAP. VIII. 33. EPISTLE TO THE ROMANS. 323 
 
 sent to us void of blessings or empty, but filled with all 
 celestial treasures, so that they who possess him may not 
 want anything necessary for their perfect felicity. To de- 
 liver up means hero to expose to death. 
 
 33. Who shall bring an accusation, &c. The first and 
 the chief consolation of the godly in adversities, is to be fully 
 persuaded of the paternal kindness of God ; for hence arises 
 the certainty of their salvation, and that calm quietness of 
 the soul through which it comes that adversities are sweet- 
 ened, or at least the bitterness of sorrow mitigated. Hardly 
 then a more suitable encouragement to patience could be ad- 
 duced than this, a conviction that God is propitious to us ; 
 and hence Paul makes this confidence the main ground of 
 that consolation, by which it behoves the faithful to be 
 strengthened against all evils. And as the salvation of man 
 is first assailed by accusation, and then subverted by con- 
 demnation, he in the first place averts the danger of accusa- 
 tion. There is indeed but one God, at whose tribunal we 
 must stand ; then there is no room for accusation when he 
 justifies us. The antithetic clauses seem not indeed to be 
 exactly arranged ; for the two parts which ought rather to 
 have been set in opposition to each other are these : " Who 
 shall accuse ? Christ is he who intercedes :" and then these 
 two might have been connected, " Who shall condemn ? God 
 is he who justifies ;" for God's absolution answers to con- 
 demnation, and Christ's intercession to accusation. But 
 Paul has not without reason made another arrangement, as 
 he was anxious to arm the children of God, as they say, 
 from head to foot, with that confidence which banishes all 
 anxieties and fears. He then more emphatically concludes, 
 that the children of God are not subject to an accusation, 
 because God justifies, than if he had said that Christ is our 
 advocate ; for he more fully expresses that the way to a trial 
 is more completely closed up when the judge himself pro- 
 nounces him wholly exempt from guilt, whom the accuser 
 would bring in as deserving of punishment. There is also a 
 similar reason for the second clause ; for he shows that the 
 faithful are very far from being involved in the danger of 
 condemnation, since Christ by expiating their sins has an- 
 
324 COMMENTARIES ON THE CHAP. VIII, 34. 
 
 ticipated the judgment of God, and by his intercession not 
 only abolishes death, but also covers our sins in oblivion, so 
 that they come not to an account. 
 
 The drift of the whole is, that we arc not only freed from 
 terror by present remedies, but that God comes to our aid 
 beforehand, that he may better provide for our confidence. 
 
 But it must be here observed, as we have before reminded 
 you, that to be justified, according to Paul, is to be absolved 
 by the sentence of God, and to be counted just ; and it is 
 not difficult to prove this from the present passage, in which 
 he reasons by affirming one thing which nullifies its opposite ; 
 for to absolve and to regard persons as guilty, are contrary 
 things. Hence God will allow no accusation against us, be- 
 cause he has absolved us from all sins. The devil no doubt 
 is an accuser of all the godly : the very law of God and 
 their own conscience convict them ; but all these prevail 
 nothing with the judge, who justifies them. Therefore no 
 adversary can shake or endanger our salvation. 
 
 Further, he so mentions the elect, as one who doubted not 
 but that he was of their number ; and he knew this, not by 
 special revelation, (as some sophists falsely imagine,) but by 
 a perception (sensu — feeling) common to all the godly. What 
 then is here said of the elect, every one of the godly, accord- 
 ing to the example of Paul, may apply to himself; for this 
 doctrine would have been not only frigid, but wholly lifeless, 
 had he buried election in the secret purpose of God. But 
 when we know, that there is here designedly set before us 
 what every one of the godly ought to appropriate to him- 
 self, there is no doubt but that we are all encouraged to ex- 
 amine our calling, so that we may become assured that we 
 are the children of God. 
 
 34, Who is he that condemns ? &c. As no one by accusing 
 can prevail, when the judge absolves ; so there remains no 
 condemnation, when satisfaction is given to the laws, and 
 the penalty is already paid. Now Christ is he, who, having 
 once for all suffered the punishment due to us, thereby de- 
 clared that he undertook our cause, in order to deliver us : 
 he then who seeks hereafter to condemn us, must bring back 
 Christ himself to death again. But he has not only died, 
 
CHAP. VIII. 34 EPISTLE TO THE ROMANS. 325 
 
 but also came forth, by a resurrection, as the conqueror of 
 death, and triumphed over all its power. 
 
 He adds still more, — that he now sits at the right hand 
 of the Father ; by which is meant, that he possesses domi- 
 nion over heaven and earth, and full power and rule over 
 all things, according to what is said in Eph. i. 20. He 
 teaches us also, that he thus sits, that he may be a perpe- 
 tual advocate and intercessor in securing our salvation. It 
 hence follows, that when any one seeks to condemn us, he 
 not only seeks to render void the death of Christ, but also 
 contends with that unequalled power with which the Father 
 has honoured him, and who with that power conferred on him 
 supreme authority. This so great an assurance, which dares 
 to triumph over the devil, death, sin, and the gates of hell, 
 ought to lodge deep in the hearts of all the godly ; for our 
 faith is nothing, except we feel assured that Christ is ours, 
 and that the Father is in him projDitious to us. Nothing 
 then can be devised more pestilent and ruinous, than the 
 scholastic dogma respecting the uncertainty of salvation. 
 
 Who intercedes, &c. It was necessary expressly to add 
 this, lest the Divine majesty of Christ should terrify us. 
 Though, then, from his elevated throne he holds all things 
 in subjection under his feet, yet Paul represents him as a 
 Mediator ; whose presence it would be strange for us to 
 dread, since he not only kindly invites us to himself^ but 
 also appears an intercessor for us before the Father. But 
 we must not measure this intercession by our carnal judg- 
 ment ; for we must not suppose that he humbly supplicates 
 the Father with bended knees and expanded hands ; but as 
 he appears continually, as one who died and rose again, and 
 as his death and resurrection stand in the place of eternal 
 intercession, and have the efficacy of a powerful prayer for 
 reconciling and rendering the Father propitious to us, he is 
 justly said to intercede for us. 
 
 35. Who shall separate us from 35. Quis nos dirimet 1 a dileetione 
 the love of Christ ? shall tribulation, Christi ? tribulatio, an angustia, an 
 
 1 " Dirimet — break us off," divide or part us ; x a Z L(ri ' — set apart, sever, 
 separate : rfe, « who," may be rendered, " what," as ""lO in Hebrew. It is 
 not put, it may be, in the neuter gender, because of the gender of the nouns 
 
326 COMMENTARIES ON THE CHAP. VIII. 35. 
 
 or distress, or persecution, or famine, persequutio, an fames, an nuditas, 
 
 or nakedness, or peril, or sword ? an periculum, an gladius ? 
 
 36. As it is written, For thy sake 36. Quemadmodum scriptum est, 
 we are killed all the day long ; we are Quod propter te morimur quotidie, 
 accounted as sheep for the slaughter, reputati sumus tanquam oves mac- 
 
 tationi destinatse : 
 
 37. Nay, in all these things we are 37. Sed in iis omnibus super- 
 more than conquerors, through him vincimus per eum qui dilexit nos. 
 that loved us. 
 
 35. Who shall separate us, &c. The conviction of safety 
 is now more widely extended, even to lower things ; for he 
 who is persuaded of God's kindness towards him, is able to 
 stand firm in the heaviest afflictions. These usually harass 
 men in no small degree, and for various reasons, — because 
 they interpret them as tokens of God's wrath, or think them- 
 selves to be forsaken by God, or see no end to them, or 
 neglect to meditate on a better life, or for other similar rea- 
 sons ; but when the mind is purged from such mistakes, it 
 becomes calm, and quietly rests. But the import of the 
 words is, — That whatever happens, we ought to stand firm 
 in this faith, — that God, who once in his love embraced us, 
 never ceases to care for us. For he does not simply say 
 that there is nothing which can tear God away from his love 
 to us ; but he means, that the knowledge and lively sense 
 of the love which he testifies to us is so vigorous in our 
 hearts, that it always shines in the darkness of afflictions: 
 for as clouds, though they obscure the clear brightness of 
 the sun, do not yet wholly deprive us of its light ; so God, in 
 adversities, sends forth through the darkness the rays of his 
 favour, lest temptations should overwhelm us with despair ; 
 nay, our faith, supported by God's promises as by wings, 
 makes its way upward to heaven through all the interven- 
 ing obstacles. It is indeed true, that adversities are tokens 
 of God's wrath, when viewed in themselves ; but when par- 
 don and reconciliation precede, we ought to be assured that 
 God, though he chastises us, yet never forgets his mercy: he 
 
 which follow. As the Hebrews use often the future for the potential mood, 
 so the case may be here — " What can separate us from the love of Christ ? 
 tribulation, or distress ?" &c. It ought also to be added, that the verb 
 " separate," is used to designate divorce or separation between man and his 
 wife. See Matt. xix. 6 ; 1 Cor. vii. 20, 11, 15.— Ed. 
 
CHAP. VIII. 35. EPISTLE TO THE ROMANS. 327 
 
 indeed thus reminds us of what we have deserved ; hut he 
 no less testifies, that our salvation is an ohject of his care, 
 while he leads us to repentance. 
 
 But he calls it the love of Christ, and for this reason, — 
 because the Father has in a manner opened his compassions 
 to us in him. As then the love of God is not to be sought 
 out of Christ, Paul rightly directs to him our attention, so 
 that our faith may behold, in the rays of Christ's favour, 
 the serene countenance of the Father. The meaning is, — 
 that in no adversities ought our confidence to be shaken as 
 to this truth — that when God is propitious, nothing can be 
 adverse to us. Some take this love in a passive sense, for 
 that by which he is loved by us, as though Paul would have 
 us armed with invincible courage ; x but this comment may 
 be easily disproved by the whole tenor of Paul's reasoning ; 
 and Paul himself will presently remove all doubt by defining 
 more clearly what this love is. 
 
 Tribulation, or distress, or persecution ? &c. The pronoun 
 masculine which he used at the beginning of the verse, con- 
 tains a hidden power : for when he might have adopted the 
 neuter gender and said — " What shall separate us ?" &c, he 
 preferred ascribing personality to things without life, and 
 for this end, — that he might send forth with us into the 
 contest as many champions as there are of temptations to 
 try our faith. 
 
 1 According to Poole, several of the Fathers entertained this opinion, 
 such as Origen, Chrysostom, Theodoret, and Ambrose: but even Harnm ond 
 and Grotius, great admirers of the Fathers, regard this love as that of 
 God or of Christ to us. Wolfius says., that all the Lutheran divines give 
 this exposition. It is indeed impossible rightly to view the whole passage 
 without seeing that this explanation is the true one. In verse 32, it is in- 
 contestably evident that God's love to us is what is spoken of: then in 
 verse 37, it is expressly said, " through him who loved us ;" and the last 
 verse seems sufficient to remove every possible doubt. The difficulty of 
 Barnes, in thinking it " not conceivable how afflictions should have any 
 tendency to alienate Christ's love from us," arises from a misconception : 
 for when we speak of not being separated from the love of Christ, the ob- 
 vious meaning is, that nothing can separate us from participating in the 
 eifects of his love, that He, on account of his love, will sustain us under 
 the greatest trials, and make " us more than conquerors." The substance 
 of what is here said, is contained in the last clause of verse 32, — " How 
 shall he not with him also freely give us all things ? " It was the assur- 
 ance of this truth that the Apostle obviously intended to convey. — Ed. 
 
328 COMMENTARIES ON THE CHAP. VIII. 36. 
 
 But these three things have this difference : tribulation 
 includes every kind of trouble or evil ; distress is an inward 
 feeling, when difficulties reduce us to such an extremity, so 
 that we know not what course to pursue. Such was the 
 anxiety of Abraham and of Lot, when one was constrained 
 to expose his wife to the danger of prostitution, and the 
 other, his daughters ; for being brought to straits and being- 
 perplexed, they found no way of escape. Persecution pro- 
 perly denotes the tyrannical violence by which the children 
 of God were undeservedly harassed by the ungodly. Now 
 though Paul denies in 2 Cor. iv. 8, that the children of God 
 are reduced to straits, o-revo-^copeio-Oai, he does not yet dis- 
 agree with himself; for he does not simply make them to 
 be exempt from anxious solicitude, but he means that they 
 are delivered from it, as also the examples of Abraham and 
 Lot testify. 
 
 36. As it is written, &c. This testimony adds no small 
 weight to the subject ; for he intimates, that the dread of 
 death is so far from being a reason to us for falling away, 
 that it has been almost ever the lot of God's servants to have 
 death as it were present before their eyes. It is indeed pro- 
 bable, that in that Psalm the miserable oppression of the 
 people under the tyranny of Antiochus is described ; for it 
 is expressly said, that the worshippers of God were cruelly 
 treated, for no other reason but through hatred to true reli- 
 gion. There is also added a remarkable protestation, that 
 they had not departed from the covenant of God ; which 
 Paul, I think, had especially in view. It is no objection 
 that the saints there complain of a calamity which then un- 
 usually pressed on them; for since they show, that they 
 were oppressed with so many evils, having before testified 
 their innocence, an argument is hence fitly drawn, that it is 
 no new thing for the Lord to permit his saints to be unde- , 
 servedly exposed to the cruelty of the ungodly. But this is 
 not done except for their good ; for the Scripture teaches 
 us, that it is alien to the righteousness of God to destroy the 
 just with the wicked, (Gen. xviii. 23) ; but that, on the con- 
 trary, it is meet for him to requite affliction to those who 
 afflict, and rest to those who arc afflicted. (2 Thess. i. 6, 9.) 
 
CHAP. VIII. 37. EPISTLE TO THE ROMANS. 329 
 
 And then they affirm that they suffer for the Lord ; and 
 Christ pronounces them blessed who suffer for the sake of 
 righteousness. (Matt. v. 10.) By saying that they died daily, 
 they intimated that death was so suspended over them, that 
 their life differed but little from death. 
 
 37. We do more than conquer, &c. ; that is, we always 
 struggle and emerge. I have retained the word used by 
 Paul, 1 though not commonly used by the Latins. It indeed 
 sometimes happens that the faithful seem to succumb and 
 to lie forlorn ; and thus the Lord not only tries, but also 
 humbles them. This issue is however given to them, — that 
 they obtain the victory. 
 
 That they might at the same time remember whence this 
 invincible ' power proceeds, he again repeats what he had 
 said before : for he not only teaches us that God, because 
 he loves us, supports us by his hand ; but he also confirms 
 the same truth by mentioning the love of Christ. 2 And this 
 one sentence sufficiently proves, that the Apostle speaks not 
 S here of the fervency of that love which we have towards 
 (rod, but of the paternal kindness of God and of Christ to- 
 wards us, the assurance of which, being thoroughly fixed in 
 ourXhearts, will always draw us from the gates of hell into 
 the liyrht of life, and will sufficiently avail for our support. 
 
 1 " St pervincimus " — b*te?ix.Zp.i? ; Bezel's version is, " amplius quam 
 victores lumus;" Macknight's, " we do more than overcome;" Schleusner 
 gives this as one of his explanations, " plenissime vincimus — we most fully 
 overcome." Paul commonly uses »«j in an enhansive sense ; so the ver- 
 sion may be, " we abundantly overcome," as though he said, " We have 
 strength given us which far exceeds the power of evils." Some say that 
 the faithful abundantly overcome, because they sustain no real loss, but like 
 silver in the furnace, they lose only their dross ; and not only so, but they 
 also carry, as it were from the field of battle, rich spoils — the fruits of holi- 
 ness and righteousness. Heb. xii. 10, 11. It is further said, that the 
 victory will be this, — that Christ, who has loved them, will raise them from 
 death and adorn them with that glory, with which all the evils of this life 
 are not worthy to be compared. 
 
 Beza says, " Not only we are not broken down by so many evils nor 
 despond, but we even glory in the cross." — Ed. 
 
 2 " Per eum qui dilexit nos — S;« mv aya^naavro; -hpus — through him 
 who has loved us." The aorist participle, says Wolfius, extends to 
 every time, " who has loved and loves and will love us." From the fact 
 that believers are overcome by no calamities, he draws the inference, that 
 God's love is constant and most effectual, so that he is present with the 
 distressed to give them courage, to strengthen their patience, and to mo- 
 derate their calamities. See 1 Pet. v. 10. — Ed. 
 
330 COMMENTARIES ON THE CHAP. VIII. 38. 
 
 38. For I am persuaded, that 38. Persuasus enimsum, quodne- 
 neither death, nor life, nor angels, que mors, neque vita, 1 neque angeli, 
 nor principalities, nor powers, nor neque principatus, neque virtutes, 
 things present, nor things to come, neque pnesentia, neque futura, 
 
 39. Nor height, nor depth, nor 39. Neque altitudo, neque pro- 
 any other creature, shall be able to funditas, neque ulla alia creatura, 
 separate us from the love of God, poterit nos dirimere a charitate Dei, 
 which is in Christ Jesus our Lord. qure est in Christo Iesu. 
 
 38. He is now carried away into hyperbolic expressions, 
 that he might confirm us more fully in those things which 
 are to be experienced. Whatever, he says, there is in life or 
 in death, which seems capable of tearing us away from God, 
 shall effect nothing ; nay, the very angels, were they to at- 
 tempt to overturn this foundation, shall do us no harm. It 
 is no objection, that angels are ministering spirits, appointed 
 for the salvation of the elect, (Heb. i. 14:) for Paul reasons 
 here on what is impossible, as he does in Gal. i. 8 ; and we 
 may hence observe, that all things ought to be deemed of no 
 worth, compared with the glory of God, since it is lawful to 
 dishonour even angels in vindicating his truth. 2 Angels are 
 also meant by principalities and powers? and they are so 
 called, because they are the primary instruments of the 
 Divine power: and these two words were added, that if the 
 word angels sounded too insignificant, something more 
 might be expressed. But you would, perhaps, prefer this 
 meaning, " Nor angels, and whatever powers there may be ;" 
 which is a mode of speaking that is used, when we refer to 
 things unknown to us, and exceeding our capacities. 
 
 Nor present things, nor future things, &c. Though he 
 
 1 Neither death threatened by persecutors, nor life promised on recan- 
 tation. — Ed. 
 
 2 Some of the Fathers, Jerome, Chrysostom, &c, have taken the same 
 view, regarding the Apostle as speaking of good angels, as it were, hypo- 
 thetically, as in Gal. i. 8. But Grotius, and many others, consider evil 
 angels to be meant. Probably, angels, without any regard to what they 
 are, are intended. — Ed. 
 
 8 Grotius considers the words as being the abstract for the concrete, 
 Princes and Potentates ; being called «?.£«', as some think, as being the 
 first, the chief in authority, and Swva^s/;, as having power. " By these 
 words," says Beza, " Paul is wont to designate the character of spirits, — 
 of the good in Eph. i. 21 ; Col. i. 16 : — and of the bad in Eph. vi. 12 ; Col. 
 ii. 15." Hence the probability is, that the words designate different ranks 
 among angelic powers, without any reference to their character, whether 
 good or evil. — Ed. 
 
CHAP. VIII. 38. EPISTLE TO THE ROMANS. 33 1 
 
 speaks hyperbolically, yet he declares, that by no length of 
 time can it be effected, that we should be separated from the 
 Lord's favour: and it was needful to add this ; for we have 
 not only to struggle with the sorrow which we feel from pre- 
 sent evils, but also with the fear and the anxiety with which 
 impending dangers may harass us. 1 The meaning then is, — ■ 
 that we ought not to fear, lest the continuance of evils, how- 
 ever long, should obliterate the faith of adoption. 
 
 This declaration is clearly against the schoolmen, who 
 idly talk and say, that no one is certain of final perseverance, 
 except through the gift of special revelation, which they 
 make to be very rare. By such a dogma the whole faith is 
 destroyed, which is certainly nothing, except it extends to 
 death and beyond death. But we, on the contrary, ought to 
 feel confident, that he who has begun in us a good work, 
 will carry it on until the day of the Lord Jesus. 2 
 
 1 " Neither the evils we now feel, nor those which may await us/' — Gro- 
 tius ; rather, " Neither things which now exist, nor things which shall be." 
 — Ed. 
 
 2 The words, " neither height nor depth," are left unnoticed, v-^uiftn, 
 (ha$os. The first, says Mede, means prosperity, and the latter, adversity. 
 Orotius regards what is meant as the height of honour, and the depth of 
 disgrace. " Neither heaven nor hell," say others ; " neither heaven nor 
 earth," according to Schleusner. " Things in heaven and things on earth," 
 is the explanation of Chrysostom. The first, v4"»pa, is only found here and 
 in 2 Cor. x. 5. Like DV"iO in Hebrew, it means what is high and elevated, 
 and may, like that, sometimes signify heaven : and $u.6o; is not earth, but 
 what is deeper ; it means a deep soil, Matt. xiii. 5, — the deep sea, Luke 
 v. 4, — and in the plural, things deep and inscrutable, 1 Cor. ii. 10 ; it may 
 therefore be very properly taken here for hell. 
 
 That the words are to be thus taken seems probable from the gradation 
 evident in the passage. In the first catalogue in verse 35. he mentions the 
 evils arising from this world, its trials and its persecutions, and those end- 
 ing in death. In the second, after repeating the utmost length to which 
 worldly persecutors can go, " death or life," he ascends the invisible world, 
 and mentions angels, then their combined powers, then the powers which 
 do and may exist, then both heaven and hell, and, that he might include 
 everything, except the uncreated God himself, he finishes with the words, 
 " nor any created thing." 
 
 The whole passage is sublime in an extraordinary degree. The contrast 
 is the grandest that can be conceived. Here is the Christian, all weakness 
 in himself, despised and trampled under foot by the world, triumphing 
 over all existing, and all possible, and even impossible evils and opposition, 
 having only this as his stay and support — that the God who has loved him, 
 will never cease to love, keep, and defend him ; yea, were everything 
 created, everything except God himself, leagued against him and attempt- 
 ing his ruin. — Ed. 
 
332 COMMENTARIES ON THE CHAP. IX. 1. 
 
 39. Which is in Christ, &e. That is, of which Christ is 
 the bond ; for he is the beloved Son, in whom the Father is 
 well pleased. If, then, we are through him united to God, 
 we may be assured of the immutable and unfailing kindness 
 of God towards us. Pie now speaks here more distinctly 
 than before, as he declares that the fountain of love is in the 
 Father, and affirms that it flows to us from Christ. 
 
 CHAPTER IX. 
 
 1. I say the truth in Christ, I lie 1. Veritatem dico in Christo, non 
 not, my conscience also bearing me mentior, testimonium simul mihi 
 witness in the Holy Ghost, reddente mea conscientia cum Spiri- 
 
 tu sancto, 
 
 2. That I have great heaviness 2. Quod dolor sit mihi magnus, et 
 and continual sorrow in my heart. assiduus cruciatus cordi meo : 
 
 3. For I could wish that myself 3. Optarim enim ego ipse anathe- 
 were accursed from Christ for my ma esse a Christo pro fratribus meis, 
 brethren, my kinsmen according to cognatis inquam meis secundum car- 
 the flesh : nem ; 
 
 4. Who are Israelites ; to whom 4. Qui sunt Israelite, quorum est 
 pertaineth the adoption, and the adoptio, et gloria, et testamenta, et 
 glory, and the covenants, and the legislatio, et cultus, et promissiones ; 
 giving of the law, and the service of 
 
 God, and the promises ; 
 
 5. Whose are the fathers, and of 5. Quorum sunt Patres, et ex 
 whom, as concerning the flesh, Christ quibus est Christus secundum car- 
 came, who is over all, God blessed nem, qui est super omnia Deus bene- 
 for ever. Amen. dictus in secida. Amen. 
 
 In this chapter he begins to remove the offences which 
 might have diverted the minds of men from Christ : for the 
 Jews, for whom he was appointed according to the covenant 
 of the law, not only rejected him, but regarded him with 
 contempt, and for the most part hated him. Hence one 
 of two things seemed to follow, — either that there was no 
 truth in the Divine promise, — or that Jesus, whom Paul 
 preached, was not the Lord's anointed, who had been espe- 
 cially promised to the Jews. This twofold knot Paul fully 
 unties in what follows. He, however, so handles this subject, 
 as to abstain from all bitterness against the Jews, that he 
 might not exasperate their minds ; and yet he concedes to 
 them nothing to the injury of the gospel ; for he allows to 
 them their privileges in such a way, as not to detract any- 
 
CHAP. IX. 1. EPISTLE TO THE ROMANS. 333 
 
 tiling from Christ. But lie passes, as it were abruptly, to 
 the mention of this subject, so that there appears to be no 
 connection in the discourse. 1 He, however, so enters on this 
 new subject, as though he had before referred to it. It so 
 happened in this way, — Having finished the doctrine he dis- 
 cussed, he turned his attention to the Jews, and being as- 
 tonished at their unbelief as at something monstrous, he 
 burst forth into this sudden protestation, in the same way 
 as though it was a subject which he had previously handled; 
 for there was no one to whom this thought would not of it- 
 self immediately occur, — " If this be the doctrine of the law 
 and the Prophets, how comes it that the Jews so pertina- 
 ciously reject it V And further, it was everywhere known, 
 that all that he had hitherto spoken of the law of Moses, 
 and of the grace of Christ, was more disliked by the Jews, 
 than that the faith of the Gentiles should be assisted by their 
 consent. It was therefore necessary to remove this obstacle, 
 lest it should impede the course of the gospel. 
 
 1. The truth I say in Christ', &e. As it was an opinion 
 entertained by most that Paul was, as it were, a sworn 
 enemy to his own nation, and as it was suspected somewhat 
 even by the household of faith, as though he had taught 
 them to forsake Moses, he adopts a preface to prepare the 
 minds of his readers, before he proceeds to his subject, and 
 in this preface he frees himself from the false suspicion of 
 evil will towards the Jews. And as the matter was not un- 
 worthy of an oath, and as he perceived that his affirmation 
 . would hardly be otherwise believed against a prejudice al- 
 ready entertained, he declares by an oath that he speaks the 
 
 1 The connection seems to be this : he had been speaking of the impos- 
 sibility of separating God's people from the protecting influence and pre- 
 serving power of his love ; he had clearly shown, that no divorce or separa- 
 tion can take place through any possible circumstances. Then the Jews 
 might say, " If this be true, then we are safe, we are still God's people." 
 Hence he proceeds to remove this objection, and in order to prepare their 
 mind to receive what he is going to say and to prove, he speaks first of his 
 deep concern for their welfare: and then he resumes the doctrine he 
 touched upon in verses 28, 29, and 30 of the former chapter, and illustrates 
 it by a reference to the past dealings of God with the Jews, and proves it 
 by passages from the ancient Prophets. He shows that God's people are 
 the called according to his purpose, and not all who wear the outward sym- 
 bol of his covenant. — Ed. 
 
334 COMMENTARIES ON THE CHAP. IX. 2. 
 
 truth. By this example and the like, (as I reminded you 
 in the first chapter,) we ought to learn that oaths are lawful, 
 that is, when they render that truth credible which is neces- 
 sary to be known, and which would not be otherwise believed. 
 
 The expression, In Christ, means "according to Christ/' 1 
 By adding / lie not, he signifies that he speaks without 
 fiction or disguise. My conscience testifying to me, &c. By 
 these words he calls his own conscience before the tribunal 
 of God, for he brings in the Spirit as a witness to his feeling. 
 He adduced the Spirit for this end, that he might more 
 fully testify that he was free and pure from an evil dispo- 
 sition, and that he pleaded the cause of Christ under the 
 guidance and direction of the Spirit of God. It often hap- 
 pens that a person, blinded by the passions of the flesh, 
 (though not purposing to deceive,) knowingly and wilfully 
 obscures the light of truth. But to swear by the name of 
 God, in a proper sense of the word, is to call him as a witness 
 for the purpose of confirming what is doubtful, and at the 
 same time to bind ourselves over to his judgment, in case 
 we say what is false. 
 
 2. That I have great sorrow, &c. He dexterously man- 
 ages so to cut short his sentence as not yet to express what 
 he was going to say ; for it was not as yet seasonable openly 
 to mention the destruction of the Jewish nation. It may 
 be added, that he thus intimates a greater measure of sorrow, 
 as imperfect sentences are for the most part full of pathos. 
 
 1 " Idem valet ac secundum Christum, — it is the same with According 
 to Christ ;" " Xty» lv x^™ — I speak in Christ," that is, as a Christian ; 
 to he in Christ and to he a Christian is the same. This idea bears on the 
 import of the passage more than any other. It is as though he said, 
 " Though I am in Christ or a Christian, yet I tell you this as the truth or 
 the fact, and I have the testimony of conscience enlightened by the Spirit, 
 that I have great grief and unceasing sorrow on your account." The Jews 
 had the impression that the Apostle, having become the follower of Christ, 
 must have necessarily entertained hatred towards them, and must have 
 therefore felt no concern for them ; for this is really the case with all real 
 apostates, that is, with those who leave the truth for error, but not with 
 them who leave error for the truth. To obviate this impression seems to 
 have been the object here. How the idea of an oath comports with what 
 follows it is difficult to see. It is no argument to say that \* here means 
 the same as in Matt. v. 34, where it follows the verb "to swear." There 
 is a passage similar to this in Eph. iv. 17 ; but i» w/g/y there clearly signi- 
 fies "by the Lord's authority." We may add, that to swear by Christ 
 would have had no influence on the Jews.— Ed. 
 
CHAP. IX. 3. EPISTLE TO THE ROMANS. 335 
 
 But he will presently express the cause of his sorrow, after 
 having more fully testified his sincerity. 
 
 But the perdition of the Jews caused very great anguish 
 to Paul, though he knew that it happened through the 
 will and providence of God. We hence learn that the obe- 
 dience we render to God's providence does not prevent us 
 from grieving at the destruction of lost men, though we know 
 that they are thus doomed by the just judgment of God ; 
 for the same mind, is capable of being influenced by these 
 two feelings : that when it looks to God it can willingly bear 
 the ruin of those whom he has decreed to destroy ; and that 
 when it turns its thoughts to men, it condoles with their 
 evils. They are then much deceived, who say that godly 
 men ought to have apathy and insensibility, (dirddeiav /cat 
 dvaXyvo-tav,) lest they should resist the decree of God. 
 
 3. For I could wish, &c. He could not have expressed a 
 greater ardour of love than by what he testifies here ; for 
 that is surely perfect love which refuses not to die for the 
 salvation of a friend. But there is another word added, 
 anathema, which proves that he speaks not only of temporal 
 but of eternal death ; and he explains its meaning when he 
 says, from Christ, for it signifies a separation. And what 
 is to be separated from Christ, but to be excluded from the 
 hope of salvation ? It was then a proof of the most ardent 
 love, that Paul hesitated not to wish for himself that con- 
 demnation which he saw impending over the Jews, in order 
 that he might deliver them. It is no objection that he knew 
 that his salvation was based on the election of God, which 
 could by no means fail ; for as those ardent feelings hurry 
 us on impetuously, so they see and regard nothing but the 
 object in view. So Paul did not connect God's election with 
 his wish, but the remembrance of that being passed by, he 
 was wholly intent on the salvation of the Jews. 
 
 Many indeed doubt whether this was a lawful desire ; but 
 this doubt may be thus removed : the settled boundary of 
 love is, that it proceeds as far as conscience permits ; x if 
 
 1 " Ut ad aras usque procedat." Ainsworth gives a similar phrase and 
 explains its reason, " Usque ad aras amicus — As far as conscience permits," 
 Oell., because in swearing they held the horns of the altar. — Ed. 
 
336 COMMENTARIES ON THE CHAP. IX. 3. 
 
 then we love in God and not without God's authority, our 
 love can never be too much. And such was the love of Paul ; 
 for seeing his own nation endued with so many of God's 
 benefits, he loved God's gifts in them, and them on account 
 of God's gifts ; and he deemed it a great evil that those 
 gifts should perish, hence it was that his mind being over- 
 whelmed, he burst forth into this extreme wish. 1 
 
 1 Most of those who take this view of the passage express the implied 
 condition more distinctly than is done here. They have regarded the 
 wish in this sense, " I could wish were it right or lawful." So thought 
 Ohrysostom, Photius, Theophylact, Luther, Pareus, Beza, Estius, Light- 
 foot, Witsius, Mede, Whitby, and others. The words of Photius are given 
 by Wolfius, " He says not, I wish to be separated, but I could wish, that 
 is, were it possible — hvx.epw <*■*, t««t' to-™, u 'bwarov «v." Stuart and Hodge 
 adopt the same view. " It was a conditional wish," says Pareus, " like 
 that of Christ in Matt. xxvi. 39. Christ knew and Paul knew that it 
 could not be granted, and yet both expressed their strong desire." See 
 Ex. xxxii. 32. 
 
 Almost all critics agree that the Vulgate is wrong in rendering the 
 verb optabam — " I did wish," as though the Apostle referred to the time, 
 as A morose supposed, when he was a Pharisee ; but this is wholly incon- 
 sistent with the tenor of the passage. Erasmus, Grotius, Beza, and most 
 others regard the verb as having an optative meaning ; at being under- 
 stood after it, as the case is with i£/>u\ofi'/»> in Acts xxv. 22, and vfoxov in 
 Gal. iv. 20. 
 
 There are two other opinions which deserve notice. The first is, that 
 "anathema" here means excommunication, and that " from Christ" sig- 
 nifies from his Church, Christ the head being taken for his body the 
 Church, as in 1 Cor. xii. 12, and in Gal. hi. 27, according to the manner 
 of the Hebrews, as Grotius says, who called the wife by the name of the 
 husband. Is. iv. 1. This is the view taken by Hammond, Grotius, and 
 some of the Lutheran divines. But the word "anathema" has not in 
 Scripture this meaning, though in after-ages it had attained it both in the 
 Church and among the Rabbins. In the New Testament it occurs only 
 here and in Acts xxiii. 14 ; 1 Cor. xii. 3 : xvi. 22 ; and Gal. i. 8, 9 ; and 
 the verb «va^aT-/^ is found in Mark xiv. 71 ; Acts xxiii. 12, 14, 21 ; and 
 with xara prefixed in Matt. xxvi. 74. The corresponding word in Hebrew, 
 D"in, rendered " anathema" by the Septuagint, means two things: what 
 is separated for a holy purpose and wholly devoted to God, incapable of 
 being redeemed, Lev. xxvii. 28 ; and what is set apart and devoted to 
 death or destruction, Josh. vi. 17 ; Ezra x. 8. It never means excommu- 
 nication, but cutting off by death. Compare Ex. xxii. 20, and Deut. xiii. 
 1-11. It has hence been applied to designate a man that is execrable and 
 accursed, deserving death. So the Apostle uses it in 1 Cor. xvi. 22, and 
 Gal. i. 8, 9. 
 
 The other view is more in accordance with the meaning of the term. 
 It is thought that " anathema" means an ignominious death, and that of 
 one apparently separated from Christ ; or that he wished to be made " an 
 anathema" by Christ, or for the sake of Christ, or after Christ, that is, his 
 example. The words «<*•« rou x^trrou create all the difficulty in this case. 
 This is the explanation given by Jerome, Locke, Limborch, Doddridge, 
 
CHAP. IX. 3. EPISTLE TO THE ROMANS. S3 7 
 
 Thus I consent not to the opinion of those who think that 
 Paul spoke these words from regard to God only, and not to 
 men ; nor do I agree with others, who say, that without any 
 thought of God, he was influenced only by love to men : but 
 I connect the love of men with a zeal for God's glory. 
 
 I have not, however, as yet explained that which is the 
 chief thing, — that the Jews are here regarded as they were 
 adorned with those singular tokens, by which they were dis- 
 tinguished from the rest of mankind. For God had by his 
 covenant so highly exalted them, that by their fall, the faith- 
 fulness and truth of God himself seemed also to fail in the 
 world : for that covenant would have thus become void, the 
 stability of which was promised to be perpetual, as long as 
 the sun and moon should shine in heaven. (Ps. lxxii. 7.) 
 So that the abolition of this would have been more strange, 
 than the sad and ruinous confusion of the whole world. It 
 was not therefore a simple and exclusive regard for men : for 
 though it is better that one member should perish than the 
 whole body ; it was yet for this reason that Paul had such a 
 high regard for the Jews, because he viewed them as bearing 
 the character, and, as they commonly say, the quality of an 
 elect people ; and this will appear more evident, as w T e shall 
 soon see, from what follows. 
 
 The words, my kinsmen according to the flesh, though they 
 contain nothing new, do yet serve much for amplification. 
 For first, lest any one should think that he willingly, or of 
 his own accord, sought cause of quarrel with the Jews, he 
 intimates, that he had not put off the feeling of kindred, so 
 as not to be affected with the destruction of his own flesh. 
 And secondly, since it was necessary that the gospel, of 
 
 and Scott. The first meaning, however, as materially given by Calvin, is 
 the most obvious and natural. 
 
 Both Haldane and Chalmers follow the Vulgate, and put the clause in 
 a parenthesis, as expressing the Apostle's wish when unconverted ; but 
 there is altogether an incongruity in the terms he employs to express this 
 wish ; he surely would not have said that he wished to be separated from 
 Christ as an accursed thing, for that is the meaning of anathema ; for 
 while he was a Pharisee he deemed it a privilege and an honour even to 
 persecute Christ. And we cannot suppose that the Apostle would now 
 describe his former wish in terms unsuitable to what it really was, but as 
 he now regarded it. — Ed. 
 
338 COMMENTARIES ON THE CHAP. IX. 4. 
 
 which he was the preacher, should go forth from Sion, he 
 does not in vain pronounce an eulogy in so many words on 
 his own kindred. For the qualifying expression, according 
 to the flesh, is not in my view added for the sake of extenu- 
 ation, as in other places, hut, on the contrary, for the sake of 
 expressing his faith : for though the Jews had disowned 
 Paul, he yet concealed not the fact, that he had sprung from 
 that nation, the election of whom was still strong in the root, 
 though the branches had withered. What Budceus says of the 
 word anathema, is inconsistent with the opinion of Chrysos- 
 tom, who makes avdOefjua and dvaO^fxa, to be the same. 
 
 4. Who are Israelites, &c. Here the reason is now more 
 plainly given, why the destruction of that people caused him 
 so much anguish, that he was prepared to redeem them by 
 his own death, namely, because they were Israelites ; for the 
 relative pronoun is put here instead of a causative adverb. 
 In like manner this anxiety took hold on Moses, when he 
 desired that he should be blotted out of the book of life, 
 rather than that the holy and chosen race of Abraham should 
 be reduced to nothing. (Ex. xxxii. 32.) Then in addition 
 -to his kind feeling, he mentions also other reasons, and those 
 of a higher kind, which made him to favour the Jews, even 
 because the Lord had, as it were, by a kind of privilege, so 
 raised them, that they were separated from the common 
 order of men : and these titles of dignity were testimonies 
 of love ; for we are not wont to speak thus favourably, but 
 of those whom we love. And though by their ingratitude 
 they rendered themselves unworthy to be esteemed on ac- 
 count of these gifts of God, yet Paul continued justly to 
 respect them, that he might teach us that the ungodly can- 
 not so contaminate the good endowments of God, but that 
 they always deserve to be praised and admired : at the same 
 time, those who abuse them acquire thereby nothing but a 
 greater obloquy. But as we are not to act in such a manner 
 as to contemn, through a detestation of the ungodly, the 
 gifts of God in them ; so, on the other hand, we must use 
 prudence, lest by our kind esteem and regard for them we 
 make them proud, and especially lest our praises bear the 
 appearance of flattery. But let us imitate Paul, who con- 
 
CHAP. IX. 4. EPISTLE TO THE ROMANS. 839 
 
 ceded to the Jews their jn'ivileges in such a manner, that lie 
 afterwards declared that they were all of no worth without 
 Christ. But it was not in vain that he mentioned this as 
 one of their praises, — that they were Israelites ; for Jacob 
 prayed for this as a great favour, that they should be called 
 by his name. (Gen. xlviii. 16.) 
 
 Whose are the adoption, &c. The whole drift of Paul's 
 discourse is to this purpose, — that though the Jews by their 
 defection had produced an ungodly divorce between God 
 and themselves, yet the light of God's favour was not wholly 
 extinguished, according to what he had also said in ch. iii. 8. 
 They had indeed become unbelievers and had broken his 
 covenant ; but still their perfidy had not rendered void the 
 faithfulness of God ; for he had not only reserved for him- 
 self some remnant seed from the whole multitude, but had 
 as yet continued, according to their hereditary right, the 
 name of a Church among them. 
 
 But though they had already stripped themselves of these 
 ornaments, so that it availed them nothing to be called the 
 children of Abraham, yet as there was a danger, lest through 
 their fault the majesty of the gospel should be depreciated 
 among the Gentiles, Paul does not regard what they deserved, 
 but covers their baseness and disgraceful conduct by throw- 
 ing vails over them, until the Gentiles were fully persuaded, 
 that the gospel had flowed to them from the celestial foun- 
 tain, from the sanctuary of God, from an elect nation. For 
 the Lord, passing by other nations, had selected them as a 
 people peculiar to himself, and had adopted them as his 
 children, as he often testifies by Moses and the prophets ; 
 and not content simply to give them the name of children, 
 he calls them sometimes his first-begotten, and sometimes 
 his beloved. So the Lord says in Ex. iv. 22, — " My first- 
 begotten son is Israel ; let my son go, that he may serve 
 me." In Jer. xxxi. 9, it is said, " I am become a Father 
 to Israel, and Ephraim is my first-begotten :" and again, 
 " Is not my son Ephraim precious to me ? Is he not a de- 
 lightful child ? Hence troubled for him are my bowels, and 
 I will yet pity him." By these words he means, not only to 
 set forth his kindness towards the people of Israel, but 
 
340 COMMENTARIES ON THE CHAP IX. 4. 
 
 rather to exhibit the efficacy of adoption, through which the 
 promise of the celestial inheritance is conveyed. 
 
 Glory means the excellency into which the Lord had 
 raised up that people above all other nations, and that in 
 many and various ways, and especially by dwelling in the 
 midst of them ; for besides many other tokens of his pre- 
 sence, he exhibited a singular proof of it in the ark, where 
 he gave responses, and also heard his people, that he might 
 show forth his power in helping them : and for this reason 
 it was called " the glory of God." (1 Sam. iv. 22.) 1 
 
 As he has distinguished here between covenants 2 and pro- 
 mises, we may observe this difference, — that a covenant is 
 that which is expressed in distinct and accustomed words, and 
 contains a mutual stipulation, as that which was made with 
 Abraham ; but promises are what we meet with everywhere in 
 Scripture ; for when God had once made a covenant with his 
 ancient people, he continued to offer, often by new promises, 
 his favour to them. It hence follows, that promises are to 
 be traced up to the covenant as to their true source ; in the 
 same manner as the special helps of God, by which he testi- 
 fies his love towards the faithful, may be said to flow from 
 the true fountain of election. And as the law was nothing 
 more than a renewal of the covenant, and more fully sanc- 
 tioned the remembrance of it, legislation, or the giving of 
 the law, seems to be here peculiarly applied to the things 
 which the law decreed : for it was no common honour con- 
 ferred on the Jewish people, that they had God as their 
 lawgiver. For if some gloried in their Solons and Lycur- 
 
 1 Vitrvnga thinks that " the glory" was the pillar of fire and the cloud 
 in the wilderness : hut Beza, Grotius, and Hammond agree with Calvin, 
 that the ark is meant. See Ps. lxxviii. 61. It seems to refer to those 
 manifestations made in the tabernacle, and afterwards in the temple, by 
 peculiar brightness or splendour. See Ex. xl. 34; and 1 Kings viii. 11. 
 This splendour or glory signified God's presence, a privilege peculiar to the 
 Israelites. — Ed. 
 
 2 Why he mentions " covenants," a! litttyxxi, in the plural number, has 
 been variously accounted for, — " there were various things included — the 
 land of Canaan, prosperity, and the priesthood, — there were three laws — 
 the moral, ceremonial, and judicial, — there were several repetitions of the 
 covenant made to the patriarchs:" but if we read Gal. iii. 17, we shall 
 see the true reason, for the Apostle there makes a distinct dilference be- 
 tween the Abrahamic and the Mosaic covenant ; but both these belonged 
 to the Jews. See also Eph. ii. 12. — Ed. 
 
CHAP. IX. 5. EPISTLE TO THE EOMANS. 341 
 
 guses, how much more reason was there to glory in the 
 Lord ? of this you have an account in Deut. iv. 32. By 
 worship he understands that part of the law in which the 
 legitimate manner of worshipping God is prescribed, such as 
 rites and ceremonies. These ought to have been deemed 
 lawful on account of God's appointment ; without which, 
 whatever men devise is nothing but a profanation of re- 
 ligion. 
 
 5. Whose are the fathers, &c. It is indeed of some im- 
 portance to be descended from saints and men beloved of 
 God, since God promised to the godly fathers mercy with 
 regard to their children, even to thousand generations, and 
 especially in the words addressed to Abraham, Isaac, and 
 Jacob, as we find in Gen. xvii. 4, and in other passages. It 
 matters not, that this by itself, when separated from the fear 
 of God and holiness of life, is vain and useless : for we find 
 the same to have been the case as to worship and glory, as 
 it is evident everywhere in the prophets, especially in Is. i. 
 11 ; lx. 1 ; and also in Jer. vii. 4. But as God dignified 
 these things, when joined with attention to godliness, with 
 some degree of honour, he justly enumerated them among 
 the privileges of the Jews. They are indeed said to be the 
 heirs of the promises for this very reason, — because they de- 
 scended from the fathers. (Acts iii. 25.) 
 
 From whom is Christ, &c. They who apply this to the 
 fathers, as though Paul meant only to say that Christ had 
 descended from the fathers, have no reason to allege : for 
 his object was to close his account of the pre-eminence of 
 the Jews by this encomium, — that Christ proceeded from 
 them ; for it was not a thing to be lightly esteemed, to 
 have been united by a natural relationship with the Re- 
 deemer of the world ; for if he had honoured the whole 
 human race, in joining himself to us by a community of 
 nature, much more did he honour them, with whom he had 
 a closer bond of union. It must at the same time be always 
 maintained, that when this favour of being allied by kin- 
 dred is unconnected with godliness, it is so far from being 
 an advantage, that on the contrary it leads to a greater con- 
 demnation. 
 
342 COMMENTARIES ON THE CHAP. IX. 5. 
 
 But we have here a remarkable passage, — that in Christ 
 two natures are in such a manner distinguished, that they 
 are at the same time united in the very person of Christ : 
 for by saying that Christ had descended from the Jews, he 
 declared his real humanity. The words according to the 
 flesh, which are added, imply that he had something superior 
 to flesh ; and here seems to be an evident distinction made 
 between humanity and divinity. But he at last connects 
 both together, where he says, that the Christ, who had de- 
 scended from the Jews according to the flesh, is God blessed 
 for ever. 
 
 We must further observe, that this ascription of praise be- 
 longs to none but only to the true and eternal God; for he de- 
 clares in another place, (1 Tim. i. 1 7,) that it is the true God 
 alone to whom honour and glory are due. . They who break 
 off this clause from the previous context, that they may take 
 away from Christ so clear a testimony to his divinity, most 
 presumptuously attempt to introduce darkness in the midst of 
 the clearest light ; for the words most evidently mean this, 
 — Christ, who is from the Jews according to the flesh, is God 
 blessed for ever} And I doubt not, but that Paul, who had 
 
 1 Stuart has in a most convincing manner vindicated the true and obvi- 
 ous meaning of this clause. There is no reading of any authority, nor any 
 early version, that affects the genuineness of the received text : and it is 
 amazing what ingenuity has been exercised by various critics to evade the 
 plain construction of the passage, — a remarkable instance of the debasing 
 power of preconceived notions. It is somewhat singular too, that some 
 who professed at least the doctrine of Christ's divinity, such as Erasmus, 
 Whitby, unci. Locke, have attempted to make changes in the text, and those 
 for the most part conjectural, by which the obvious meaning is wholly 
 altered. 
 
 It is very clearly shown by Stuart, that the very position of the words, 
 and their connection with the context, will admit of no other construction 
 than that which our version contains. 
 
 It is well known, that in Hebrew the word " blessed " is always placed 
 before " God," or Jehovah, when it is an ascription of praise ; and it ap- 
 pears that the Septuagint has in more than thirty instances followed the 
 same order, and, indeed, in every instance except one, (Ps. lxvii. 19,) and 
 that evidently a typographical mistake. The same is the case with all 
 the examples in the New Testament. So that if the phrase here was 
 a doxology, it must have been written dxoywro; » Ss«?. In the Welsh 
 language, which in many of its idioms is identically the same with the 
 Hebrew, the order of the words is the same : when it is a doxology, the 
 word " blessed " invariably precedes the word " God ;" and when other- 
 wise it follows it. 
 
 The opinion of Ghrysostom on this sentence, to which Erasmus attaches 
 
CHAP. IX. 6. EPISTLE TO THE EOMANS. 343 
 
 to contend hard with a reproach urged against him, did de- 
 signedly raise up his own mind to the contemplation of the 
 eternal glory of Christ ; nor did he do this so much for his 
 own sake individually, as for the purpose of encouraging- 
 others by his example to raise up their thoughts. 
 
 6. Not as though the word of God 6. Neque tamen, quasi exciderit 
 hath taken none effect. For they are verbum Dei: non enim omnes qui 
 not all Israel which are of Israel : sunt ex Israele sunt Israelitse : 
 
 7. Neither, because they are the 7. Nee qui sunt semen Abrahse, 
 seed of Abraham, are they all chil- ideo omnes filii ; sed in Isaac voca- 
 dren : but, In Isaac shall thy seed bitur tibi semen : 
 
 be called ; 
 
 8. That is, They which are the 8. Hoc est, non qui sunt filii car- 
 children of the flesh, these are not nis, ii filii sunt Dei ; sed qui sunt 
 the children of God : but the chil- filii promissionis, censebuntur in 
 dren of the promise are counted for semen : 
 
 the seed. 
 
 9. For this is the word of promise, 9. Promissionis enim verbum hoc 
 At this time will I come, and Sarah est, Secundum hoc tempus veniam, 
 shall have a son. et erit Sarse filius. 
 
 6. Not however, &c. Paul had been carried away by the 
 ardour of his wish, as it were, into an excess of feeling, (in 
 ecstasin,) but now, returning to discharge his office as a 
 teacher, he adds what may be viewed as somewhat qualifying 
 what he had said, as though he would restrain immoderate 
 grief. And inasmuch as by deploring the ruin of his own 
 nation, this inconsistency seems to follow, that the covenant 
 made by God with the seed of Abraham had failed, (for the 
 favour of God could not have been wanting to the Israelites 
 without the covenant being abolished,) he reasonably anti- 
 cipates this inconsistency, and shows, that notwithstanding 
 the great blindness of the Jews, the favour of God continued 
 still to that people, so that the truth of the covenant re- 
 mained firm. 
 
 some importance, is of no value whatever, as he did not understand Hebrew^ 
 and Paul, for the most part, wrote as a Hebraist. 
 
 The participle «, being put for im, is what is common in Hebrew and 
 in the New Testament. See a remarkable instance of two participles and 
 a verb in the middle, in Eev. i. 4. It has been said, that " amen " un- 
 suitably follows a declarative sentence; but see an instance in ch. i. 25. 
 
 It is justly observed by Stuart, that the context requires the application 
 of this sentence to Christ, as otherwise there would be no antithesis to the 
 words " according to the flesh." — Ed. 
 
344 COMMENTARIES ON THE CHAP. IX. 6. 
 
 Some read, " But it is not possible," &c, as though it were 
 in Greek dlov t€ ;* but as I find this reading in no copy, I 
 adopt the common reading, Not hoivever that it had failed, 
 &c., and according to this sense, " That I deplore the de- 
 struction of my nation is not because I think the promise, 
 given formerly by God to Abraham, is now void or abolished.''' 
 
 For not all, &c. The statement is, — that the promise was 
 so given to Abraham and to his seed, that the inheritance 
 did not belong to every seed without distinction ; it hence 
 follows that the defection of some does not prove that the 
 covenant does not remain firm and valid. 
 
 But that it may be more evident on what condition the 
 Lord adopted the posterity of Abraham as a peculiar people 
 to himself, two things are to be here considered. The first 
 is, That the promise of salvation given to Abraham belongs 
 to all who can trace their natural descent to him ; for it is 
 offered to all without exception, and for this reason they are 
 rightly called the heirs of the covenant made with Abraham ; 
 and in this respect they are his successors, or, as Scripture 
 calls them, the children of the promise. For since it was 
 the Lord's will that his covenant should be sealed, no less 
 in Ishmael and Esau, than in Isaac and Jacob, it appears 
 that they were not wholly alienated from him ; except, it 
 may be, you make no account of the circumcision, which 
 was conferred on them by God's command ; but it cannot be 
 so regarded without dishonour to God. But this belonged 
 to them, according to what the Apostle had said before, 
 " whose are the covenants," though they were unbelieving ; 
 and in Acts iii. 25, they are called by Peter, the children of 
 the covenants, because they were the descendants of the 
 Prophets. The second point to be considered is, That the 
 children of the promise are strictly those in whom its power 
 and effect are found. On this account Paul denies here 
 that all the children of Abraham were the children of God, 
 though a covenant had been made with them by the Lord, 
 
 1 Were this the case, the verb which follows, as Wolfius says and proves 
 by an example, must have been in the infinitive mood. Piscator says the 
 same. But Parens and Jkza take this to be the meaning ; and so does 
 Macknight, " Now it is not possible that the promise of God hath fallen." 
 —Ed. 
 
CHAP. IX. 7. EPISTLE TO THE ROMANS. 345 
 
 for few continued in the faith of the covenant ; and yet God 
 himself testifies, in the sixth chapter of Ezekiel, that they 
 were all regarded by him as children. In short, when a 
 whole people are called the heritage and the peculiar people 
 of God, what is meant is, that they have been chosen by the 
 Lord, the promise of salvation having been offered them and 
 confirmed by the symbol of circumcision ; but as many by 
 their ingratitude reject this adoption, and thus enjoy in no 
 degree its benefits, there arises among them another differ- 
 ence with regard to the fulfilment of the promise. That it 
 might not then appear strange to any one, that this fulfil- 
 ment of the promise was not evident in many of the Jews, 
 Paul denies that they were included in the true election of 
 God. , 
 
 Some may prefer such a statement as this, — " The general 
 election of the people of Israel is no hinderance, that God 
 should not from them choose by his hidden counsel those 
 whom he pleases." It is indeed an illustrious example of 
 gratuitous mercy, when God deigns to make a covenant of 
 life with a nation : but his hidden favour appears more evi- 
 dent in that second election, which is confined to a part 
 only. 
 
 But when he says, that all who are of Israel are not 
 Israelites, and that all who are of the seed of Abraham are 
 not children, it is a kind of change in the meaning of words, 
 (irapovojjLao-La) ; for in the first clause he includes the whole 
 race, in the second he refers only to true sons, who were 
 not become degenerated. 
 
 7. But, " In Isaac shall thy seed be called." Paul men- 
 tions this, to show that the hidden election of God overrules 
 the outward calling, and that it is yet by no means incon- 
 sistent with it, but, on the contrary, that it tends to its con- 
 firmation and completion. That he might then in due order 
 prove both, he in the first place assumes, that the election 
 of God is not tied to the natural descendants of Abraham, 
 and that it is not a thing that is included in the conditions 
 of the covenant : and this is what he now confirms by a most 
 suitable example. For if there ought to have been any 
 natural progeny, which fell not away from the covenant; 
 
346 COMMENTARIES ON THE CHAP. IX. 9. 
 
 this ought to have been especially the case with those who 
 obtained the privilege at first : but when we find, that of the 
 first sons of Abraham, while he was yet alive, and the pro- 
 mise new, one of them was separated as the seed, how much 
 more might the same thing have taken place in his distant 
 posterity ? Now this testimony is taken from Gen. xvii. 20, 
 where the Lord gives an answer to Abraham, that he had 
 heard his prayer for Ishmael, but that there would be an- 
 other on whom the promised blessing would rest. It hence 
 follows, that some men are by special privilege elected out 
 of the chosen people,, in whom the common adoption becomes 
 efficacious and valid. 
 
 8. That is, They are not, &c. He now gathers from Grod's 
 answer a proposition, which includes the whole of what he 
 had in view. For if Isaac, and not Ishmael, was the seed, 
 though the one as well as the other was Abraham's son, it 
 must be that all natural sons are not to be regarded as the 
 seed, but that the promise is specially fulfilled only in some, 
 and that it does not belong commonly and equally to all. 
 He calls those the children of the flesh, who have nothing 
 superior to a natural descent ; as they are the children of the 
 promise, who are peculiarly selected by the Lord. 
 
 9. For the word of promise is this, &c. He adds another 
 divine testimony ; and we see, by the application made of it, 
 with what care and skill he explains Scripture. When he 
 says, the Lord said that he would come, and that a son 
 would be born to Abraham of Sarah, he intimated that his 
 blessing was not yet conferred, but that it was as yet sus- 
 pended. 1 But Ishmael was already born when this was 
 
 1 Gen. xviii. 10. The quotation is not from the Septuagint, but is 
 much nearer a literal version of the Hebrew : the only material difference 
 is in the words, " at this time," instead of " according to the time of life." 
 The words in different forms occur four times, — Gen. xvii. 21 ; xviii. 10, 14 ; 
 xxi. 2 ; we meet with the same words in 2 Kings iv. 16, 17. It appears that 
 the Apostle here took this expression, " at this time," from Gen. xvii. 21, 
 while he mainly followed the text in Gen. xviii. 10. The meaning of the 
 phrase, " according to the time of life," as given in Genesis and in Kings, 
 evidently is the time of child-bearing, what passes between conception and 
 the birth. This was repeatedly mentioned in order to show that the usual 
 course of nature would be followed, though the conception would be mira- 
 culous ; the child to be born was to be nourished the usual time in the 
 womb, — " according to the time of producing life," or of child-bearing. 
 
CHAP. IX. 10. EPISTLE TO THE ROMANS. 347 
 
 said: then God's blessing had no regard to Ishmael. We 
 may also observe, by the way, the great caution with which 
 he proceeds here, lest he should exasperate the Jews. The 
 cause being passed over, he first simply states the fact ; he 
 will hereafter open the fountain. 
 
 10. And not only this; but when 10. Non solum autem hie, sed et 
 Rebecca also had conceived by one, Rebecca, quae ex uno conceperat, 
 even by our father Isaac, patre nostro Isaac : 
 
 11. (For the children being not 11. Quum enim nonduui nati es- 
 yet born, neither having done any sent pueri, nee quidpiam boni aut 
 good or evil, that the purpose of mali egissent, ut secundum electio- 
 God according to election might nem propositum Dei maneret, 
 stand, not of works, but of him that 
 
 calleth,) 
 
 12. It was said unto her, The 12. Non ex operibus, sed ex vo- 
 elder shall serve the younger. cante, dictum est ei, Major serviet 
 
 minori ; 
 
 13. As it is written, Jacob have I 13. Quemadmodum scriptum est, 
 loved, but Esau have I hated. Jacob dilexi, Esau autem odio habui. 
 
 10. And not only, &c. There are in this chapter some 
 broken sentences, such as this is, — But Rebecca also, who had 
 conceived by one, our father Isaac ; for he leaves off in the 
 middle, before he comes to the principal verb. The mean- 
 ing, however, is, that the difference as to the possession of 
 the promise may not only be seen in the children of Abraham, 
 but that there is a much more evident example in Jacob 
 and Esau : for in the former instance some might allege that 
 their condition was unequal, the one being the son of an 
 handmaid ; but these were of the same mother, and were 
 even twins : yet one was rejected, and the other was chosen 
 by the Lord. It is hence clear, that the fulfilment of the 
 promise does not take place in all the children of the flesh 
 indiscriminately. 
 
 And as Paul refers to the persons to whom God made 
 known his purpose, I prefer to regard a masculine pronoun 
 to be understood, rather than a neuter, as Erasmus has 
 done: for the meaning is, that God's special election had 
 
 The exposition of Gesenius, adopted by Tholuck and Stuart, " when the 
 time shall be renewed," does not comport with the passage, as it introduces 
 a tautology. Hammond says, that the Hebrews interpret the expression 
 in Kings as meaning the time between the conception and the birth. — Ed. 
 
348 COMMENTARIES ON THE CHAP. IX. 11. 
 
 not been revealed only to Abraham, but also to Rebecca, 
 when she brought forth her twins. 1 
 
 11. For when the children, &c. He now begins to ascend 
 higher, even to show the cause of this difference, which he 
 teaches us is nowhere else to be found except in the election 
 of God. He had indeed before briefly noticed, that there 
 was a difference between the natural children of Abraham, 
 that though all were adopted by circumcision into a partici- 
 pation of the covenant, yet the grace of God was not effect- 
 ual in them all ; and hence that they, who enjoy the favour 
 of God, are the children of the promise. But how it thus 
 happened, he has been either silent or has obscurely hinted. 
 Now indeed he openly ascribes the whole cause to the elec- 
 tion of God, and that gratuitous, and in no way depending 
 on men ; so that in the salvation of the godly nothing higher 
 (nihil superius) must be sought than the goodness of God, 
 
 1 Here is a striking instance of a difficulty as to the construction, while 
 the meaning of the whole passage is quite evident. The ellipsis has been 
 variously supplied : " and not only this," i.e., what I have stated ; " and not 
 only he," i.e., Abraham to whom the first communication was made ; " and 
 not only she," i.e., Sarah, mentioned in the preceding verse ; " but Re- 
 becca also is another instance." But it may be thus supplied, — " and not 
 only so," i.e., as to the word of promise ; " but Rebecca also had a word," 
 or a message conveyed to her. That the verse has a distinct meaning in 
 itself is evident, for the next begins with a yasg, " for ;" and to include the 
 1 1 th verse in a parenthesis, seems by no means satisfactory. The three 
 verses may be thus rendered, — 
 
 10. And not only so, but Rebecca also received a message, when she 
 conceived by the first, (i.e., son or seed,) even our father Isaac: 
 
 11. for they being not yet born, and having not done any good or evil, 
 that the purpose of God according to election might stand, not 
 
 12. through works, but through him who calls, it was said to her, " The 
 elder shall serve the younger." 
 
 The words <-l *vos, rendered commonly " by one," have never been satis- 
 factorily accounted for. It seems to be an instance of Hebraism ; the 
 word "inN, " one," means also " first." We have other instances of this 
 in the New Testament ; 'tis pint rut traSSdrar — " on the first (i.e., day) of 
 the week," Matt, xxviii. 1 ; see also Mark xvi. 2 ; John xx. 19. " The 
 first day" in (Jen. i. 5, is rendered by the Septuagint, hfti^it pla. Isaac was 
 the first son or seed of promise : and a difference was made in the children 
 of the very first seed. But this meaning of tis is said by Schleusner to be 
 sanctioned by Greek writers, such as Herodotus and Thucydides. There 
 is no necessity of introducing the word " children," at the beginning of 
 verse 11 ; the antecedent in this case, as it sometimes happens, comes 
 after the pronoun ; and it is the " elder " and " younger " at the end of 
 verse 12. — Ed. 
 
CHAP. IX. 11. EPISTLE TO THE ROMANS. 349 
 
 and nothing higher in the perdition of the reprobate than 
 his just severity. 
 
 Then the first proposition is, — " As the blessing of the 
 covenant separates the Israelitic nation from all other people, 
 so the election of God makes a distinction between men in 
 that nation, while he predestinates some to salvation, and 
 others to eternal condemnation." The second proposition 
 is, — " There is no other basis for this election than the good- 
 ness of God alone, and also since the fall of Adam, his 
 mercy ; which embraces whom he pleases, without any re- 
 gard whatever to their works." The third is, — " The Lord 
 in his gratuitous election is free and exempt from the neces- 
 sity of imparting equally the same grace to all ; but, on the 
 contrary, he passes by whom he wills, and whom he wills he 
 chooses." All these things Paul briefly includes in one sen- 
 tence : he then goes on to other things. 
 
 Moreover, by these words, When the children had not yet 
 been born, nor had done any good or evil, he shows, that God 
 in making a difference could not have had any regard to 
 works, for they were not yet done. Now they who argue on 
 the other side, and say, that this is no reason why the elec- 
 tion of God should not make a difference between men ac- 
 cording to the merits of works, for God foresees who those 
 are who by future works would be worthy or unworthy of 
 his grace, are not more clear-sighted than Paul, but stumble 
 at k a principle in theology, which ought to be well known to 
 all Christians, namely, that God can see nothing in the cor- 
 rupt nature of man, such as was in Esau and Jacob, to in- 
 duce him to manifest his favour. When therefore he says, 
 that neither of them had then done any good or evil, what he 
 took as granted must also be added, — that they were both 
 the children of Adam, by nature sinful, and endued with no 
 particle of righteousness. 
 
 I do not dwell thus long on explaining these things, be- 
 cause the meaning of the Apostle is obscure ; but as the So- 
 phists, being not content with his plain sense, endeavour to 
 evade it by frivolous distinctions, I wished to show, that 
 Paul was by no means ignorant of those things which they 
 allege. 
 
350 COMMENTARIES ON THE CHAP. IX. 11. 
 
 It may further be said, that though that corruption alone, 
 which is diffused through the whole race of man, is sufficient, 
 before it breaks out, as they say, into action, for condemna- 
 tion, and hence it follows, that Esau was justly rejected, for 
 he was naturally a child of wrath, it was yet necessary, lest 
 any doubt should remain, as though his condition became 
 worse through any vice or fault, that sins no less than virtues 
 should be excluded. It is indeed true, that the proximate 
 cause of reprobation is the curse we all inherit from Adam ; 
 yet, that we may learn to acquiesce in the bare and simple 
 good pleasure of God, Paul withdraws us from this view, un- 
 til he has established this doctrine, — That God has a suffi- 
 ciently just reason for electing and for reprobating, in his 
 own will. 1 
 
 That the purpose of God according to election, &c. He 
 speaks of the gratuitous election of God almost in every in- 
 stance. If works had any place, he ought to have said, — 
 " That his reward might stand through works ;" but he men- 
 tions the purpose of God, which is included, so to speak, in 
 his own good pleasure alone. And that no ground of dis- 
 pute might remain on the subject, he has removed all doubt 
 by adding another clause, according to election, and then a 
 third, not through works, but through him who calls. Let us 
 now then apply our minds more closely to this passage : 
 Since the purpose of God according to election is established 
 
 1 Archbishop Usher asks this question, " Did God, before he made man, 
 determine to save some and reject others ?" To this he gives this answer, 
 — " Yes, surely : before they had done either good or evil, God in his eter- 
 nal counsel set them apart." It is the same sentiment that is announced 
 here by Calvin. But to deduce it from what is said of Jacob and Esau, 
 does not seem legitimate, inasmuch as they were in a fallen condition 
 by nature, and the reference is evidently made to anything done person- 
 ally by themselves. Election and reprobation most clearly presuppose 
 man as fallen and lost : it is hence indeed, that the words derive their 
 meaning. That it was God's eternal purpose to choose some of man's 
 fallen race, and to leave others to perish, is clearly taught us : but this is 
 a different question from the one touched upon here, — that this purpose 
 was irrespective of man's fall, — a sentiment which, as far as I can see, is 
 not recognised nor taught in Scripture. And not only Calvin, but many 
 other divines, both before and after him, seem to have gone in this re- 
 spect somewhat beyond the limits of revelation ; it is true, by a process of 
 reasoning apparently obvious ; but when we begin to reason on this high 
 and mysterious subject, we become soon bewildered and lost in mazes of 
 difficulties. — Ed. 
 
CHAP. IX. 12. EPISTLE TO THE ROMANS. 351 
 
 in this way, — that before the brothers were born, and had 
 done either good or evil, one was rejected and the other 
 chosen ; it hence follows, that when any one ascribes the cause 
 of the difference to their works, he thereby subverts the pur- 
 pose of God. Now, by adding, not through works, but through 
 him ivho calls, he means, not on account of works, but of the 
 calling only ; for he wishes to exclude works altogether. We 
 have then the whole stability of our election inclosed in the 
 purpose of God alone : here merits avail nothing, as they 
 issue in nothing but death ; no worthiness is regarded, for 
 there is none ; but the goodness of God reigns alone. False 
 then is the dogma, and contrary to God's word, — tbat God 
 elects or rejects, as he foresees each to be worthy or un- 
 worthy of his favour. 1 
 
 12. The elder shall serve the younger. See how the Lord 
 makes a difference between the sons of Isaac, while they 
 were as yet in their mother's womb ; for this was the hea- 
 
 1 Nothing can be conceived more conclusive in argument than what is 
 contained here. The idea of foreseen works, as the reason or the ground of 
 election, is wholly excluded. The choice is expressly denied to be on ac- 
 count of any works, and is as expressly ascribed to the sovereign will of 
 God. 
 
 " He does not oppose works to faith, but to him who calls, or to the 
 calling, which precedes faith, that is, to that calling which is according to 
 God's purpose. Paul means, that the difference between Jacob and Esau 
 was made through the sole will and pleasure of God, not through their 
 wills or works, existing or foreseen." — Poll. Syn. 
 
 Yet some of the Fathers, as Chrysostom and Theodoret, as well as some 
 moaern divines, ascribe election to foreseen works. How this is reconcil- 
 able with the argument of the Apostle, and with the instances he adduces, 
 it is indeed a very hard matter to see. One way by which the Apostle's 
 argument is evaded, is, that the election here is to temporal and outward 
 privileges. Be it so : let this be granted ; but it is adduced by the Apostle 
 as an illustration — and of what ? most clearly of spiritual and eternal elec- 
 tion. He refers both to the same principle, to the free choice of God, and 
 not to anything in man. " God foresaw the disposition of each." — Theo- 
 doret and Chrysostom. " His election corresponds with the foreseen dis- 
 position of men." — Theodoret. " It was done by the prescience of God, 
 whereby he knew while yet unborn, what each would be." — Augustine. 
 These are quotations made by a modern writer (Bosanquet) with appro- 
 bation : but surely nothing could be suggested more directly contrary to 
 the statements and the argument of the Apostle. There is a mistake, I 
 apprehend, as to the last quotation ; perhaps similar to that made in quot- 
 ing Augustine on the latter part of the 7th chapter of this Epistle, where 
 the writer quotes a sentiment of Augustine, which he afterwards retracted, 
 a thing which has been often done by the advocates of Popery, but by no 
 means becoming a Protestant. — Ed. 
 
352 COMMENTARIES ON THE CHAP. IX. 13. 
 
 venly answer, by which it appeared that God designed to 
 show to the younger peculiar favour, which he denied to the 
 eldei\ Though this indeed had reference to the right of 
 primogeniture, yet in this, as the symbol of something 
 greater, was manifested the will of God : and that this was 
 the case we may easily perceive, when we consider what 
 little benefit, according to the flesh, Jacob derived from his 
 primogeniture. For he was, on its account, exposed to great 
 danger; and to avoid this danger, he was obliged to quit his 
 home and his country, and was unkindly treated in his exile : 
 when he returned, he tremblingly, and in doubt of his life, 
 prostrated himself at the feet of his brother, humbly asked 
 forgiveness for his offence, and lived through the indulgence 
 shown to him. Where was his dominion over his brother, 
 from whom he was constrained to seek by entreaty his life ? 
 There was then something greater than the primogeniture 
 promised in the answer given by the Lord. 
 
 13. As it is written, Jacob I loved, &c. He confirms, by 
 a still stronger testimony, how much the heavenly answer, 
 given to Rebecca, availed to his present purpose, that is, 
 that the spiritual condition of both was intimated by the 
 dominion of Jacob and servitude of Esau, and also that 
 Jacob obtained this favour through the kindness of God, 
 and not through his own merit. Then this testimony of the 
 prophet shows the reason why the Lord conferred on Jacob 
 the primogeniture : and it is taken from the first chapter of 
 Malachi, where the Lord, reproaching the Jews for their in- 
 gratitude, mentions his former kindness to them, — " I have 
 loved you," he says ; and then he refers to the origin of his 
 love, — " Was not Esau the brother of Jacob ?" as though he 
 said, — " What privilege had he, that I should prefer him to 
 his brother ? None whatever. It was indeed an equal right, 
 except that by the law of nature the younger ought to have 
 served the elder ; I yet chose the one, and rejected the 
 other ; and I was thus led by my mercy alone, and by no 
 worthiness as to works. I therefore chose you for my people, 
 that I might show the same kindness to the seed of Jacob ; 
 but I rejected the Edomitcs, the progeny of Esau. Ye are 
 then so much the worse, inasmuch as the remembrance of so 
 
CHAP. IX. 14. EPISTLE TO THE ROMANS. 353 
 
 great a favour cannot stimulate you to adore my majesty." 1 
 Now, though earthly blessings are there recorded, which 
 God had conferred on the Israelites, it is not yet right to 
 view them but as symbols of his benevolence : for where the 
 wrath of God is, there death follows ; but where his love is, 
 there is life. 
 
 14. What shall we say then ? Is 14. Quid ergo dicemus ? num in- 
 there unrighteousness with God ? justitia est apud Deum ? Absit : 
 God forbid. 
 
 15. For he saith to Moses, I will 15. Moses enim dicit, Miserebor 
 have mercy on whom I will have eujus miserebor, et miserebor quem 
 mercy, and I will have compassion miseratus fuero. 
 
 on whom I will have compassion. 
 
 16. So then it is not of him that 16. Ergo non volentis neque cur- 
 willeth, nor of him that runneth, but rentis, sed miserentis est Dei. 
 
 of God that sheweth mercy. 
 
 17. For the scripture saith unto 17. Dicit enim Scriptura Phara- 
 Pharaoh, Even for this same pur- oni, In hoc ipsum excitavi te, ut os- 
 pose have I raised thee up, that I tendam in te potentiam meam, et ut 
 might shew my power in thee, and prredicetur nomen meum in universa 
 that my name might be declared terra. 
 
 throughout all the earth. 
 
 18. Therefore hath he mercy on 18. Ergo cujus vult miseretur, et 
 whom he will have mercy, and whom quem vult indurat. 
 
 he will he hardeneth. 
 
 14. What then shall we say ? &c. The flesh cannot hear 
 of this wisdom of God without being instantly disturbed by 
 numberless questions, and without attempting in a manner 
 to call God to an account. We hence find that the Apostle, 
 whenever he treats of some high mystery, obviates the many 
 absurdities by which he knew the minds of men would be 
 otherwise possessed ; for when men hear anything of what 
 Scripture teaches respecting predestination, they are espe- 
 cially entangled with very many impediments. 
 
 The predestination of God is indeed in reality a labyrinth, 
 from which the mind of man can by no means extricate it- 
 self : but so unreasonable is the curiosity of man, that the 
 more perilous the examination of a subject is, the more 
 boldly he proceeds ; so that when predestination is discussed, 
 as he cannot restrain himself within due limits, he immedi- 
 
 1 The meaning of the words " loving " and " hating " is here rightly ex- 
 plained. It is usual in Scripture to state a preference in terms like these. 
 See Gen. xxix. 31 ; Luke xiv. 26 ; John xii. 25. — Ed. 
 
 Z 
 
354 COMMENTARIES ON THE OHAP. IX. 14. 
 
 ately, tlirougli his rashness, plunges himself, as it were, into 
 the depth of the sea. What remedy then is there for the 
 godly ? Must they avoid every thought of predestination ? 
 By no means : for as the Holy Spirit has taught us nothing 
 but what it behoves us to know, the knowledge of this would 
 no doubt be useful, provided it be confined to the word of 
 God. Let this then be our sacred rule, to seek to know 
 nothing concerning it, except what Scripture teaches us : 
 when the Lord closes his holy mouth, let us also stop the 
 way, that we may not go farther. But as we are men, to 
 whom foolish questions naturally occur, let us hear from 
 Paul how they are to be met. 
 
 Is there unrighteousness with God f Monstrous surely is 
 the madness of the human mind, that it is more disposed to 
 charge God with unrighteousness than to blame itself for 
 blindness. Paul indeed had no wish to go out of his way to 
 find out things by which he might confound his readers ; 
 but he took up as it were from what was common the wicked 
 suggestion, which immediately enters the minds of many, 
 when they hear that God determines respecting every indi- 
 vidual according to his own will. It is indeed, as the flesh 
 imagines, a kind of injustice, that God should pass by one 
 and show regard to another. 
 
 In order to remove this difficulty, Paul divides his subject 
 into two parts ; in the former of which he speaks of the 
 elect, and in the latter of the reprobate ; and in the one lie 
 would have us to contemplate the mercy of God, and in the 
 other to acknowledge his righteous judgment. His first 
 reply is, that the thought that there is injustice with God 
 deserves to be abhorred, and then he shows that with regard 
 to the two parties, there can be none. 
 
 But before we proceed further, we may observe that this 
 very objection clearly proves, that inasmuch as God elects 
 some and passes by others, the cause is not to be found in 
 anything else but in his own purpose ; for if the difference 
 had been based on works, Paul would have to no purpose 
 mentioned this question respecting the unrighteousness of 
 God, no suspicion could have been entertained concerning it 
 if God dealt with every one according to his merit. It may 
 
CHAP. IX. 15. EPISTLE TO THE ROMANS. 255 
 
 also, in the second place, be noticed, that though he saw 
 that this doctrine could not be touched without exciting- 
 instant clamours and dreadful blasphemies, he yet freely 
 and openly brought it forward ; nay, he does not conceal 
 how much occasion for murmuring and clamour is given to 
 us, when we hear that before men are born their lot is as- 
 signed to each by the secret will of God ; and yet, notwith- 
 standing all this, he proceeds, and without any subterfuges, 
 declares what he had learned from the Holy Spirit. It 
 hence follows, that their fancies are by no means to be en- 
 dured, who aim to appear wiser than the Holy Spirit, in re- 
 moving and pacifying offences. That they may not crimi- 
 nate God, they ought honestly to confess that the salvation 
 or the perdition of men depends on his free election. Were 
 they to restrain their minds from unholy curiosity, and to 
 bridle their tongues from immoderate liberty, their modesty 
 and sobriety would be deserving of approbation ; but to put 
 a restraint on the Holy Spirit and on Paul, what audacity 
 it is ! Let then such magnanimity ever prevail in the 
 Church of God, as that godly teachers may not be ashamed 
 to make an honest profession of the true doctrine, however 
 hated it may be, and also to refute whatever calumnies the 
 ungodly may bring forward. 
 
 15. For he saith to Moses, &C. 1 With regard to the elect, 
 God cannot be charged with any unrighteousness ; for 
 according to his good pleasure he favours them with mercy : 
 and yet even in this case the flesh finds reasons for mur- 
 muring, for it cannot concede to God the right of showing- 
 favour to one and not to another, except the cause be made 
 evident. As then it seems unreasonable that some should 
 without merit be preferred to others, the petulancy of men 
 quarrels with God, as though he deferred to persons more 
 
 1 The quotation is from Ex. xxxiii. 19, and literally from the Septuagint. 
 The verb l\da> is to be taken here in the sense of showing favour rather 
 than mercy, according to the meaning of the Hebrew word ; for the idea 
 of mercy is what the other verb, olxn'^a, conveys. Schleusner renders it 
 here and in some other passages in this sense. The rendering then would 
 be — " I will favour whom I favour," that is, whom I choose to favour ; " and 
 I will pity whom I pity," which means whom I choose to pity. The latter 
 verb in both clauses is in Hebrew in the future tense, but rendered pro- 
 perly in Greek in the present, as it commonly expresses a present act. — Ed. 
 
356 COMMENTARIES ON THE CHAP. IX. 15. 
 
 than what is right. Let us now see how Paul defends the 
 righteousness of God. 
 
 In the first place, he does by no means conceal or hide 
 what he saw would be disliked, but proceeds to maintain 
 it with -inflexible firmness. And in the second place, he 
 labours not to seek out reasons to soften its asperity, but 
 considers it enough to check vile barkings by the testimonies 
 of Scripture. 
 
 It may indeed appear a frigid defence that God is not 
 unjust, because he is merciful to whom he pleases ; but as 
 God regards his own authority alone as abundantly sufficient, 
 so that he needs the defence of none, Paul thought it 
 enough to appoint him the vindicator of his own right. 
 Now Paul brings forward here the answer which Moses re- 
 ceived from the Lord, when he prayed for the salvation of 
 the whole people, " I will show mercy/' was God's answer, 
 " on whom I will show mercy, and I will have compassion 
 on whom I will have compassion." By this oracle the 
 Lord declared that he is a debtor to none of mankind, and 
 that whatever he gives is a gratuitous benefit, and then that 
 his kindness is free, so that he can confer it on whom he 
 pleases ; and lastly, that no cause higher than his own will 
 can be thought of, why he does good and shows favour to 
 some men but not to all. The words indeed mean as much 
 as though he had said, " From him to whom I have once 
 purposed to show mercy, I will never take it away ; and 
 with perpetual kindness will I follow him to whom I have 
 determined to be kind." And thus he assigns the highest 
 reason for imparting grace, even his own voluntary purpose, 
 and also intimates that he has designed his mercy peculiarly 
 for some ; for it is a way of speaking which excludes all 
 outward causes, as when we claim to ourselves the free 
 power of acting, we say, " I will do what I mean to do." 
 The relative pronoun also expressly intimates, that mercy 
 is not to all indiscriminately. His freedom is taken away 
 from God, when his election is bound to external causes. 
 
 The only true cause of salvation is expressed in the two 
 words used by Moses. The first is pPl, chenen, which means 
 to favour or to show kindness freely and bountifully ; the 
 
CHAP. IX. 16. EPISTLE TO THE ROMANS. 35/ 
 
 other is D!"n, rechem, which is to be treated with mercy. 
 Thus is confirmed what Paul intended, that the mercy of 
 God, being gratuitous, is under no restraint, but turns 
 wherever it pleases. 1 
 
 16. It is not then of him who luills, &c. From the testi- 
 mony adduced he draws this inference, that beyond all con- 
 troversy our election is not to be ascribed to our diligence, 
 nor to our striving, nor to our efforts, but that it is wholly 
 to be referred to the counsel of God. That none of you may 
 think that they who are elected are elected because they are 
 deserving, or because they had in any way procured for 
 themselves the favour of God, or, in short, because they had 
 in them a particle of worthiness by which God might be 
 moved, take simply this view of the matter, that it is neither 
 by our will nor efforts, (for he has put running for striving or 
 endeavour,) that we are counted among the elect, but that 
 it wholly depends on the divine goodness, which of itself 
 chooses those who neither will, nor strive, nor even think of 
 such a thing. And they who reason from this passage, that 
 there is in us some power to strive, but that it effects no- 
 thing of itself unless assisted by God's mercy, maintain 
 what is absurd ; for the Apostle shows not what is in us, 
 but excludes all our efforts. It is therefore a mere sophistry 
 to say that we will and run, because Paul denies that it is 
 of him who wills or runs, since he meant nothing else than 
 that neither willing nor running can do anything. 
 
 They are, however, to be condemned who remain secure 
 and idle on the pretence of giving place to the grace of God ; 
 for though nothing is done by their own striving, yet that 
 effort which is influenced by God is not ineffectual. These 
 
 1 These two words clearly show that election regards man as fallen ; for 
 favour is what is shown to the undeserving, and mercy to the wretched and 
 miserable, so that the choice that is made is out of the corrupted mass of 
 mankind, contemplated in that state, and not as in a state of innocency. 
 Augustine says, " Deus alios facit vasa irse secundum meritum ; alios vasa 
 misericordise secundum gratiam — God makes some vessels of wrath accord- 
 ing to their merit ; others vessels of mercy according to his grace." In 
 another place he says, " Deus ex eadem massa danmata originaliter, tan- 
 quam figulus, fecit aliud vas ad honorem, aliud in contumeliam — God, as 
 a potter, made of the same originally condemned mass, one vessel to honour, 
 another to dishonour." " Two sorts of vessels God forms out of the great 
 lump of fallen mankind." — Henry. 
 
358 COMMENTARIES ON THE CHAP. IX. 16. 
 
 things, then, are not said that we may quench the Spirit of 
 God, while kindling sparks within us, by our waywardness 
 and sloth ; but that we may understand that everything 
 we have is from him, and that we may hence learn to ask 
 all things of him, to hope for all things from him, and to 
 ascribe all things to him, while we are prosecuting the work 
 of our salvation with fear and trembling. 
 
 Pelagius has attempted by another sophistical and worth- 
 less cavil to evade this declaration of Paul, that it is not 
 only of him who wills and runs, because the mercy of God 
 assists. But Augustine, not less solidly than acutely, thus 
 refuted him, " If the will of man is denied to be the cause 
 of election, because it is not the sole cause, but only in part ; 
 so also we may say that it is not of mercy but of him who 
 wills and runs, for where there is a mutual co-operation, 
 there ought to be a reciprocal commendation : but unques- 
 tionably the latter sentiment falls through its own absurdity." 
 Let us then feel assured that the salvation of those whom 
 God is pleased to save, is thus ascribed to his mercy, that 
 nothing may remain to the contrivance of man. 1 
 
 1 The terms "willing" and "running "are evidently derived from the 
 circumstances connected with the history of Esau . " In vain," says Tur- 
 rettin, " did Esaii seek the blessing. In vain did Isaac hasten to grant it, 
 and in vain did Esau run to procure venison for his father ; neither the 
 father's willingness nor the running of the son availed anything : God's 
 favour overruled the whole." But the subject handled is God's sovereignty 
 in the manifestation of his favour and grace. Esau was but a type of the 
 unbelieving Jews, when the gospel was proclaimed, and of thousands of 
 such as are in name Christians. There is some sort of " willing," and a 
 great deal of " running," and yet the blessing is not attained. There 
 was much of apparent willing and running in the strict formality and zeal 
 of Pharisaism, and there is much of the same kind still in the austerities 
 and mechanical worship of superstition, and also in the toils and devotions 
 of self- righteousness. The word or the revealed will of God is in all these 
 instances misunderstood and neglected. 
 
 Isaac's "willingness" to give the blessing to Esau, notwithstanding the 
 announcement made at his birth, and Rebecca's conduct in securing it to 
 Jacob, are singular instances of man's imperfections, and of the overruling 
 power of God. Isaac acted as though he had forgotten what God had 
 expressed as his will ; and Rebecca acted as though God could not effect 
 his purpose without her interference, and an interference, too, in a way 
 highly improper and sinful. It was the trial of faith, and the faith of both 
 halted exceedingly ; yet the purpose of God was still fulfilled, but the 
 improper manner in which it was fulfilled was afterwards visited with God's 
 displeasure. — Ed. 
 
CHAP. IX. 17. EPISTLE TO THE KOMANS. 359 
 
 Nor is there much more colour for what some advance, 
 who think that these things are said in the person of the un- 
 godly ; for how can it be right to turn passages of Scripture 
 in which the justice of God is asserted, for the purpose of 
 reproaching him with tyranny ? and then is it probable that 
 Paul, when the refutation was at hand and easy, would have 
 suffered the Scripture to be treated with gross mockery ? 
 But such subterfuges have they laid hold on, who absurdly 
 measured this incomj)ai*able mystery of God by their own 
 judgment. To their delicate and tender ears this doctrine 
 was more grating than that they could think it worthy of an 
 Apostle. But they ought rather to have bent their own 
 stubbornness to the obedience of the Spirit, that they might 
 not surrender themselves up to their gross inventions. 
 
 17. For the Scripture saith, &c. He comes now to the 
 second part, the rejection of the ungodly, and as there seems 
 to be something more unreasonable in this, he endeavours to 
 make it more fully evident, how God, in rejecting whom he 
 wills, is not only irreprehensible, but also wonderful in his 
 wisdom and justice. He then takes his proof from Exodus 
 ix. 16, where the Lord declares that it was he who raised up 
 Pharaoh for this end, that while he obstinately strove to 
 resist the power of God, he might, by being overcome and 
 subdued, afford a proof how invincible the arm of God is ; 
 to bear which, much less to resist it, no human power is able. 
 S^e then the example which the Lord designed to exhibit 
 in Pharaoh ! 1 
 
 There are here two things to be considered, — the predes- 
 tination of Pharaoh to ruin, which is to be referred to the 
 past and yet the hidden counsel of God, — and then, the 
 design of this, which was to make known the name of God ; 
 and on this does Paul primarily dwell : for if this harden- 
 ing was of such a kind, that on its account the name of God 
 deserved to be made known, it is an impious thing, accord- 
 
 1 " For," at the beginning of this verse, connects it with the 14th ; it is 
 the second reason given for what that verse contains : this is in accord- 
 ance with Paul's manner of writing, and it may be rendered here, moreover, 
 or besides, or farther. Macknight renders it " besides." Were y«g ren- 
 dered thus in many instances, the meaning would be much more evident. 
 — Ed. 
 
360 COMMENTARIES ON THE CHAP. IX. 1 7. 
 
 ing to evidence derived from the contrary effect, to charge 
 him with any unrighteousness. 
 
 But as many interpreters, striving to modify this passage, 
 pervert it, we must first observe, that for the word, " I have 
 raised," or stirred up, (excitavi,) the Hebrew is, " I have ap- 
 pointed/' (constitui,) by which it appears, that God, design- 
 ing to show, that the contumacy of Pharaoh would not 
 prevent him to deliver his people, not only affirms, that his 
 fury had been foreseen by him, and that he had prepared 
 means for restraining it, but that he had also thus designedly 
 ordained it, and indeed for this end, — that he might exhibit 
 a more illustrious evidence of his own power. 1 Absurdly 
 
 1 It is somewhat remarkable, that Paul, in quoting this passage, Exod. 
 ix. 16, substitutes a clause for the first that is given by the Septuagint : 
 instead of " l»ww rovro larn^ns — on this account thou hast been pre- 
 served," he gives, " us «J« tovto \%«yup«. <n — for this very end have I 
 raised thee." The Hebrew is, " And indeed for this end have I made thee 
 to stand, "prnDJjn." The verb used by Paul is found only in one other 
 place in the New Testament, 1 Cor. vi. 14 ; where it refers to the resur- 
 rection. In the Septuagint it often occurs, but never, as Stuart tells us, 
 in the sense of creating, or bringing into existence, but in that of exciting, 
 rousing from sleep, or rendering active. References are made to Gen. 
 xxviii. 16 ; Judges v. 12 ; Ps. vii. 7 : Jer. 1. 41 ; Joel iii. 9, &c. Hence 
 it is by him rendered here, " I have roused thee up." But to make the 
 Hebrew verb to bear this sense is by no means easy : the three places re- 
 ferred to, Neh. vi. 7, and Dan. xi. 11 and 13, do not seem to afford a 
 satisfactory proof. Ps. cvii. 25, is more to the point. Its first meaning 
 is, to make to stand, and then, to present persons, Numb. xiii. 6, — to estab- 
 lish or make strong a kingdom or a city, 1 Kings xv. 4, — to fix persons in 
 office, 2 Chron. xxxv. 2, — to set up or build a house, Ezra ix. 9, — to appoint 
 teachers, Neh. vi. 7, — and to arrange or set in order an army, Dan. xi. 
 13. Such are the ideas included in this verb. " I have made thee 
 to stand," established, or made thee strong, may be its meaning in this 
 passage. To establish or to make one strong, is more than to preserve, 
 the word used by the Septuagint : and-hence it was, it may be, that Paul 
 adopted another word, which conveys the idea, that Pharaoh had been ele- 
 vated into greater power than his predecessors, which the Hebrew verb 
 seems to imply. 
 
 Venema, as well as Stuart, thought that the idea of exciting, rousing in- 
 to action, or stimulating, is to be ascribed to the verbs here used, and that 
 what is meant is, that God by his plagues awakened and excited all the 
 evil that was in Pharaoh's heart for the purposes here described, and 
 that by this process he " hardened" him; and the conclusion of verse 28 
 seems to favour this view, for the hardening mentioned there can have no 
 reference to anything in the context except to what is said in this verse. 
 
 But the simpler view is that mentioned by Wolfius — that reference is 
 made to the dangers which Pharaoh had already escaped. God says, " I 
 have made thee to stand," i.e., to remain alive in the midst of them. We 
 hence see the reason why Paul changed the verb ; for " preserve," used 
 
CHAP. IX. 18. EPISTLE TO THE ROMANS. 361 
 
 then do some render this passage, — that Pharaoh was pre- 
 served for a time ; for his beginning is what is spoken of 
 here. For, seeing many things from various quarters happen 
 to men, which retard their purposes and imjDede the course 
 of their actions, God says, that Pharaoh proceeded from 
 him, and that his condition was by himself assigned to him : 
 and with this view agrees the verb, / have raised up. But 
 that no one may imagine, that Pharaoh was moved from 
 above by some kind of common and indiscriminate impulse, 
 to rush headlong into that madness the special cause, or 
 end, Is mentioned ; as though it had been said, — that God 
 not only knew what Pharaoh would do, but also designedly 
 ordained him for this purpose. It hence follows, that it is 
 in vain to contend with him, as though he were bound to 
 give a reason ; for he of himself comes forth before us, and 
 anticipates the objection, by declaring, that the reprobate, 
 through whom he designs his name to be made known, pro- 
 ceed from the hidden fountain of his providence. 
 
 18. To whom he wills then he shoiveth w.ercy, &c. Here 
 follows the conclusion of both parts ; which can b} r no means 
 be understood as being the language of any other but of 
 the Apostle ; for he immediately addresses an opponent, 
 and adduces what might have been objected by an opposite 
 party. There is therefore no doubt but that Paul, as we have 
 already reminded you, speaks these things in his own person, 
 namely, that God, according to his own will, favours with 
 mercy them whom he pleases, and unsheathes the severity 
 of his judgment against whomsoever it seemeth him good. 
 That our mind may be satisfied with the difference which 
 exists between the elect and the reprobate, and may not 
 inquire for any cause higher than the divine will, his pur- 
 pose was to convince us of this — that it seems good to God 
 to illuminate some that they may be saved, and to blind 
 others that they may perish : for we ought particularly to 
 notice these words, to whom he wills, and, whom he wills : 
 beyond this he allows us not to proceed. 
 
 by the Septuagint, did not fully express the meaning ; but to " raise up," 
 as it were from the jaws of death, conveys more fully what is meant by 
 the original. — Ed. 
 
362 COMMENTARIES ON THE CHAP. IX. 18. 
 
 But the word hardens, when applied to God in Scripture, 
 means not only permission, (as some washy moderators 
 would have it,) but also the operation of the wrath of God : 
 for all those external things, which lead to the blinding of 
 the reprobate, are the instruments of his wrath ; and Satan 
 himself, who works inwardly with great power, is so far his 
 minister, that he acts not, but by his command. 1 Then 
 that frivolous evasion, which the schoolmen have recourse 
 to respecting foreknowledge, falls to the ground : for Paul 
 teaches us, that the ruin of the wicked is not only foreseen 
 by the Lord, but also ordained by his counsel and his will ; 
 and Solomon teaches us the same thing, — that not only the 
 destruction of the wicked is foreknown, but that the wicked 
 themselves have been created for this very end — that they 
 may perish. (Prov. xvi. 4.) 
 
 1 Much has been unnecessarily written on this subject of hardening. 
 Pharaoh is several times said to have hardened his own heart, and God 
 is said also several times to have hardened him too. The Scripture in 
 many instances makes no minute distinctions, for these may be easily 
 gathered from the general tenor of its teaching. God is in his nature 
 holy, and therefore hardening as his act cannot be sinful : and as he is 
 holy, he hates sin and punishes it ; and for this purpose he employs wicked 
 men, and even Satan himself, as in the case of Ahab. As a punishment, 
 he affords occasions and opportunities to the obstinate even to increase 
 their sins, and thus in an indirect way hardens them in their rebellion 
 and resistance to his will ; and this was exactly the case with Pharaoh. 
 This, as Calvin says, was the operation or working of his wrath. The 
 history of Pharaoh is a sufficient explanation of what is said here. He 
 was a cruel tyrant and oppressor : and God in his first message to Moses 
 said, " I am sure that the king of Egypt will not 'let you go, no, not by a 
 mighty hand." God might indeed have softened his heart and disposed 
 him to allow them to depart : but it pleased him to act otherwise, and to 
 manifest his power and his greatness in another way : so that " whom he 
 wills, he favours, and whom he wills, he hardens ;" and for reasons known 
 only to himself. 
 
 Reference is at the end of this section made to Prov. xvi. 4. The 
 creation mentioned can be understood in no other sense than the continued 
 exercise of divine power in bringing into existence human beings in their 
 present fallen state. But " creation" is not the word used, nor is the pas- 
 sage correctly rendered. It is not N"Q nor HK'y, but 7JJD; and it is,' not a 
 verb but a substantive. Literally rendered the passage is the following — 
 Every work of Jehovah is for its (or, his) purpose, 
 And even the wicked is for the day of calamity. 
 
 The Rev. O. Ilolden is very indignant that this text has been applied 
 to support the doctrine of reprobation. Be it, that it has been misap- 
 plied ; yet the doctrine does not thereby fall to the ground. If Paul docs 
 not maintain it in this chapter and in other passages, we must hold that 
 
CHAP. IX. 19. EPISTLE TO THE ROMANS. . 363 
 
 19. Thou wilt say then unto me, 19. Dices itaque mihi, Quid adhuc 
 Why doth he yet find fault ? For who conqueritur ? voluntati ejus quis re- 
 hath resisted his will ? stitit ? 
 
 20. Nay but, O man, who art 20. Atqui, O homo, tu quis es 
 thou that repliest against God? Shall qui contendisjudicio cum Deo! num 
 the thing formed say to him that dicit fictile figulo, cur me sic fecisti ? 
 formed it, Why hast thou made me 
 
 thus? 
 
 21. Hath not the potter power 21. An non habet potestatem fi- 
 over the clay, of the same lump to gulus luti ex eadem massa, faciendi, 
 make one vessel unto honour, and aliud quidem vas in honorem, aliud 
 another unto dishonour ? in contumeliam ? 
 
 19. Thou wilt then say, &c. Here indeed the flesh espe- 
 cially storms, that is, when it hears that they who perish have 
 been destined by the will of God to destruction. Hence the 
 Apostle adopts again the words of an opponent ; for he saw 
 that the mouths of the ungodly could not be restrained from 
 boldly clamouring against the righteousness of God : and 
 he very fitly expresses their mind ; for being not content 
 with defending themselves, they make God guilty instead 
 of themselves ; and then, after having devolved on him the 
 blame of their own condemnation, they become indignant 
 against his great power. 1 They are indeed constrained to 
 yield ; but they storm, because they cannot resist ; and as- 
 cribing dominion to him, they in a manner charge him with 
 tyranny. In the same manner the Sophists in their schools 
 foolishly dispute on what they call his absolute justice, as 
 though forgetful of his own righteousness, he would try the 
 ptower of his authority by throwing all things into confusion. 
 Thus then speak the ungodly in this passage, — " What cause 
 has he to be angry with us ? Since he has formed us such as 
 we are, since he leads us at his will where he pleases, what 
 else does he in destroying us but punish his own work in us ? 
 For it is not in our power to contend with him ; how much 
 soever we may resist, he will yet have the upper hand. Then 
 unjust will be his judgment, if he condemns us ; and unre- 
 
 words have no meaning. The history of God's providence is an obvious 
 confirmation of the same awful truth. — Ed. 
 
 1 The clause rendered by Calvin, " Quid adhuc conqueritur — why does 
 he yet complain :" is rendered by Beza, " Quid adhuc succenset — why is 
 he yet angry ?" Our common version is the best, and is followed by Dod- 
 dridge, Macknight, and Stuart. The y«.£, in the next clause, is omitted 
 by Calvin, but Griesbach says that it ought to be retained. — Ed. 
 
364 COMMENTARIES ON THE CHAP. IX. 20. 
 
 strainable is the power which he now employs towards us." 
 What does Paul say to these things ? 
 
 20. But, man ! who art thou ? &C. 1 As it is a participle 
 in Greek, we may read what follows in the present tense, 
 who disputest, or contendest, or strivest in opposition to God ; 
 for it is expressed in Greek according to this meaning, — • 
 "Who art thou who enterest into a dispute with God?" 
 But there is not much difference in the sense. 2 In this first 
 answer, he does nothing else but beat down impious blas- 
 phemy by an argument taken from the condition of man : 
 he will presently subjoin another, by which he will clear the 
 righteousness of God from all blame. 
 
 It is indeed evident that no cause is adduced higher than 
 the will of God. Since there was a ready answer, that the 
 difference depends on just reasons, why did not Paul adopt 
 such a brief reply ? But he placed the will of God in the 
 highest rank for this reason, — that it alone may suffice us 
 for all other causes. No doubt, if the objection had been 
 false, that God according to his own will rejects those whom 
 he honours not with his favour, and choOses those whom he 
 gratuitously loves, a refutation would not have been ne- 
 glected by Paul. The ungodly object and say, that men are 
 exempted from blame, if the will of God holds the first place 
 in their salvation, or in their perdition. Does Paul deny 
 this ? Nay, by his answer he confirms it, that is, that God 
 determines concerning men, as it seems good to him, and 
 that men in vain and madly rise up to contend with God ; 
 for he assigns, by his own right, whatever lot he pleases to 
 what he forms. 
 
 But they who say that Paul, wanting reason, had recourse 
 
 1 " But " is not sufficiently emphatical here ; ptvovvyc ; " yes, verily," in 
 ch. x. 18 ; " yea, rather," in Luke xi. 28 ; " doubtless," in Phil. iii. 8 ; it 
 may be rendered here, " nay, rather." — Ed. 
 
 2 " Quis es qui contendas judicio cum Deo;" r« u h avTa^ox^r/o/juvoi, r» 
 eta ; " that repliest against God," is the rendering of Macknight and 
 /Stuart ; " who enterest into a debate with God," is what Doddridge gives. 
 The verb occurs once in another place, Luke xiv. 6, and " answer again " 
 is our version. Schleusner says that «v™ prefixed to verbs is often redun- 
 dant. In Job xvi. 8, and xxxii. 12, this compound is used by the Septua- 
 gint simply in the sense of answering, for i"IJJJ. He renders it here, " cum 
 Deo altercari — to quarrel, or, dispute with God." — Ed. 
 
CHAP. IX. 20. EPISTLE TO THE ROMANS. 365 
 
 to reproof, cast a grievous calumny on the Holy Spirit : for 
 the things calculated to vindicate God's justice, and ready 
 at hand, he was at first unwilling to adduce, for they could 
 not have been comprehended ; yea, he so modifies his second 
 reason, that he does not undertake a full defence, but in 
 such a manner as to give a sufficient demonstration of God's 
 justice, if it be considered by us with devout humility and 
 reverence. 
 
 He reminds man of what is especially meet for him to 
 remember, that is, of his own condition ; as though he had 
 said, — " Since thou art man, thou ownest thyself to be dust 
 and ashes ; why then doest thou contend with the Lord 
 about that which thou art not able to understand f In a 
 word, the Apostle did not bring forward what might have 
 been said, but what is suitable to our ignorance. Proud 
 men clamour, because Paul, admitting that men are rejected 
 or chosen by the secret counsel of God, alleges no cause ; as 
 though the Spirit of God were silent for want of reason, and 
 not rather, that by his silence he reminds us, that a mystery 
 which our minds cannot comprehend ought to be reverently 
 adored, and that he thus checks the wantonness of human 
 curiosity. Let us then know, that God does for no other 
 reason refrain from speaking, but that he sees that we can- 
 not contain his immense wisdom in our small measure ; and 
 thus regarding our weakness, he leads us to moderation and 
 sfebriety. 
 
 Does what is formed ? &c. We see that Paul dwells con- 
 tinually on this,— that the will of God, though its reason is 
 hid from us, is to be counted just ; for he shows that he is 
 deprived of his right, if he is not at liberty to determine 
 what he sees meet concerning his creatures. This seems un- 
 pleasant to the ears of many. There are also those who 
 pretend that God is exposed to great reproach were such a 
 power ascribed to him, as though they in their fastidious- 
 ness were better divines than Paul, who has laid down this 
 as the rule of humility to the faithful, that they are to ad- 
 mire the sovereignty of God, and not to estimate it by their 
 own judgment. 
 
 But he represses this arrogance of contending with God 
 
366 COMMENTARIES ON THE CHAP. IX. 21. 
 
 by a most apt similitude, in which he seems to have alluded 
 to Is. xlv. 9, rather than to Jer. xviii. 6 ; for nothing else is 
 taught us by Jeremiah, than that Israel was in the hand of 
 the Lord, so that he could for his sins wholly break him in 
 pieces, as a potter the earthen vessel. But Isaiah ascends 
 higher, " Woe to him," he says, " who speaks against his 
 maker ;" that is, the pot that contends with the former of the 
 clay ; " shall the clay say to its former, what doest thou V 
 &c. And surely there is no reason for a mortal man to think 
 himself better than earthen vessel, when he compares him- 
 self with God. We are not however to be over-particular in 
 applying this testimony to our present subject, since Paul 
 only meant to allude to the words of the Prophet, in order 
 that the similitude might have more weight. 1 
 
 21. Has not the worker of the clay ? &c. The reason why 
 what is formed ought not to contend with its former, is, that 
 the former does nothing but what he has a right to do. By 
 the word power, he means not that the maker has strength 
 to do according to his will, but that this privilege rightly 
 and justly belongs to him. For he intends not to claim for 
 God any arbitrary power but what ought to be justly ascrib- 
 ed to him. 
 
 And further, bear this in mind, — that as the potter takes 
 away nothing from the clay, whatever form he may give it ; 
 so God takes away nothing from man, in whatever condition 
 he may create him. Only this is to be remembered, that 
 God is deprived of a portion of his honour, except such an 
 authority over men be conceded to him as to constitute him 
 the arbitrator of life and death. 2 
 
 1 The words in the 20th verse are taken almost literally from Is. xxix. 
 16, only the latter clause is somewhat different ; the sentence is, " /*b lg:7 
 to T^eio-fica tZ 7tXa.a-a.iTi uvto, ob <rv pi '1-jrXa.ffa.; — shall what is formed say to 
 its former, Thou hast not formed me ?" This is a faithful rendering of 
 the Hebrew. 
 
 Then the words in the 21st verse are not verbally taken from either of 
 the two places referred to above ; but the simile is adopted. — Ed. 
 
 2 The metaphor in these verses is doubtless to be interpreted according 
 to the context. Not only Calvin, but many others, have deduced from it 
 what is not consistent with what the next verse contains, which gives the 
 necessary explanation. By the " mass " or the lump of clay, is not meant 
 mankind, contemplated as creatures, but as fallen creatures ; or, as Augus- 
 line and Parens call them, " massa damnata — the condemned mass ;" for 
 
CHAP. IX. 22. EPISTLE TO THE ROMANS. 367 
 
 22. What if God, -willing to show 22. Quid autem si Deus volens 
 his wrath, and to make his power demonstrare iram, et notam facere 
 known, endured with much long- potentiam suam, sustinuit in multa 
 suffering the vessels of wrath fitted patientia vasa irse, in interitum ap- 
 to destruction : parata; 
 
 23. And that he might make 23. TTt notas quoque faceret divi- 
 known the riches of his glory on the tias gloria? suse in vasa rnisericordise, 
 vessels of mercy, which he had afore quse preparavit in gloriam ? 
 prepared unto glory, 
 
 22. And what, &c. A second answer, by which he briefly 
 shows, that though the counsel of God is in fact incompre- 
 hensible, yet his unblamable justice shines forth no less in 
 the perdition of the reprobate than in the salvation of the 
 elect. He does not indeed give a reason for divine election, 
 so as to assign a cause why this man is chosen and that man 
 rejected ; for it was not meet that the things contained in 
 the secret counsel of God should be subjected to the judg- 
 ment of men ; and, besides, this mystery is inexplicable. 
 He therefore keeps us from curiously examining those things 
 which exceed human comprehension. He yet shows, that 
 as far as God's predestination manifests itself, it appears 
 perfectly just. 
 
 The particles, et he, used by Paul, I take to mean, And 
 what if? so that the whole sentence is a question ; and thus 
 the sense will be more evident : and there is here an ellipsis, 
 when we are to consider this as being understood, — " Who 
 t^ien can charge him with unrighteousness, or arraign him ?" 
 for here appears nothing but the most perfect course of jus- 
 tice. 1 
 
 they are called in the next verse vessels of wrath, that is, the objects of 
 wrath ; and such are all by nature, according to what Paul says in Eph. 
 ii. 3 ; "we were," he says, " by nature the children of wrath, even as 
 others." 
 
 " The words, ' I Avill have mercy on whom I will have mercy,' imply 
 that all deserved wrath ; so that the lump of clay in the hands of the pot- 
 ter must refer to men already existing in God's foreknowledge as fallen 
 creatures." — Scott. 
 
 In all the instances in which this metaphor is used by Isaiah and Jere- 
 miah, it is applied to the Jews in their state of degeneracy, and very 
 pointedly in Isaiah lxiv. 8 : where it is preceded, in the 6th verse, by that 
 remarkable passage, " We are all as an unclean thing," &c. The clay 
 then, or the mass, is the mass of mankind as corrupted and depraved. — Ed. 
 
 1 Critics have in various ways attempted to supply the ellipsis, but what 
 is here proposed is most approved. Beza considered the corresponding 
 
368 COMMENTARIES ON THE CHAP. IX. 22. 
 
 But if we wish fully to understand Paul, almost every 
 word must be examined. He then argues thus, — There are 
 vessels prepared for destruction, that is, given up and ap- 
 pointed to destruction : they are also vessels of wrath, that 
 is, made and formed for this end, that they may be exam- 
 ples of God's vengeance and displeasure. If the Lord bears 
 patiently for a time with these, not destroying them at the 
 first moment, but deferring the judgment prepared for them, 
 and this in order to set forth the decisions of his severity, 
 that others may be terrified by so dreadful examples, and 
 also to make known his power, to exhibit which he makes 
 them in various ways to serve ; and, further, that the ampli- 
 tude of his mercy towards the elect may hence be more fully 
 known and more brightly shine forth ; — what is there worthy 
 of being reprehended in this dispensation ? But that he is 
 silent as to the reason, why they are vessels appointed to 
 destruction, is no matter of wonder. He indeed takes it as 
 granted, according to what has been already said, that the 
 
 clause to be at verse 30, and viewed the intervening verses as parenthetic, 
 " And if God," &c, — " What then shall we say?" Grotius subjoined, 
 " Does God do any wrong?" Eisner, " Has he not the power?" and Wol- 
 Jius, " What canst thou say against God ?" Stuart proposes to repeat the 
 question in verse 20, " Who art thou ?" &c. Some connect this verse 
 with the question in verse 20, and include the latter part of it and verse 
 21 in a parenthesis. Whatever way may be adopted, the sense is materially 
 the same. It has also been suggested that «i ?£ is for ilirtg, since, seeing, 
 2 Thess. i. 6 ; 1 Pet. ii. 3. In this case no apodosis is necessary. But we 
 may take tl, as meaning since, and Ti as an illative, and render the three 
 verses thus, — 
 
 22. " Since then God willed (or, it was God's will) to show his wrath and to 
 make known his power, he endured with much forbearance the vessels 
 
 23. of wrath, fitted for destruction ; so he willed to make known the riches 
 of his glory towards the vessels of mercy, whom he has fore-prepared 
 
 24. for glory, even us, whom he has called not only from the Jews but 
 also from the Gentiles." 
 
 The verb *«•*•', or fa, is often understood after participles, especially in 
 Hebrew; and »«) has the meaning of so in some instances, Matt. vi. 10; Acts 
 vii. 51 ; Gal. i. 9 ; and in some cases, as Schleusner says, without being 
 preceded by any particle of comparison, such as Matt. xii. 26, and 1 John 
 ii. 27, 28 ; but t\ here stands somewhat in that character. 
 
 The beginning of verse 23 presents an anomaly, if, with Stuart and 
 others, we consider " willing" or wills to be understood, as it is followed 
 in the preceding verse by an infinitive, and here by a subjunctive mood. 
 But Beza, Grotius, and Hammond, seem to regard the verb " endured," 
 to be here, as it were, repeated, which gives the same meaning to the pas- 
 sage as that which is given to it by Calvin. — Ed. 
 
CHAP. IX. 22. EPISTLE TO THE ROMANS! 369 
 
 reason is hid in the secret and inexplorable counsel of God ; 
 whose justice it behoves us rather to adore than to scru- 
 tinize. 
 
 And he has mentioned vessels, as commonly signifying 
 instruments ; for whatever is done by all creatures, is, as it 
 were, the ministration of divine power. For the best reason 
 then are we, the faithful, called the vessels of mercy, whom 
 the Lord uses as instruments for the manifestation of his 
 mercy ; and the reprobate are the vessels of wrath, because 
 they serve to show forth the judgments of God. 
 
 22. That he might also make known the riches of his glory, 
 &c. I doubt not but the two particles kol 'lvcl, is an instance 
 of a construction, where the first word is put last ; (varepop 
 7rporepov ;) and that this clause may better unite with the 
 former, I have rendered it, That he might also make known, 
 &c. (Ut notas quoque facer et, &c.) It is the second reason 
 which manifests the glory of God in the destruction of the 
 reprobate, because the greatness of divine mercy towards the 
 elect is hereby more clearly made known ; for how do they 
 differ from them except that they are delivered by the Lord 
 from the same gulf of destruction ? and this by no merit of 
 their own, but through his gratuitous kindness. It cannot 
 then be but that the infinite mercy of God towards the elect 
 must appear increasingly worthy of praise, when we see how 
 ^niserable are all they who escape not his wrath. 
 
 The word glory, which is here twice mentioned, I consider 
 to have been used for God's mercy, a metonymy of effect for 
 the cause ; for his chief praise or glory is in acts of kindness. 
 So in Eph. i. 1 3, after having taught us, that we have been 
 adopted to the praise of the glory of his grace, he adds, that 
 we are sealed by the Spirit of promise unto the praise of 
 his glory, the word grace being left out. He wished then 
 to show, that the elect are instruments or vessels through 
 whom God exercises his mercy, that through them he may 
 glorify his name. 
 
 Though in the second clause he asserts more expressly, 
 that it is God who prepares the elect for glory, as he had 
 simply said before that the reprobate are vessels prepared 
 for destruction ; there is yet no doubt but that the prepara- 
 
 2 A 
 
370 COMMENTARIES ON THE CHAP. IX. 24. 
 
 tion of botli is connected with the secret counsel of God. 
 Paul might have otherwise said, that the reprobate give up 
 or cast themselves into destruction ; but he intimates here, 
 that before they are born they are destined to their lot. 
 
 24. Even us, whom he hath called, 24. Quos etiam vocavit, ninrirum 
 not of the Jews only, hut also of the nos, non solum ex Iudseis, sed etiam 
 Gentiles ? ex Gentibus : 
 
 25. As he saith also in Osee, I 25. Quemadmodum et in Osee 
 will call them my people, which were dicit, Vocabo populum meum eum 
 not my people ; and her beloved, qui non est populus, et dilectam earn 
 which was not beloved. quae non est dilecta : 
 
 26. And it shall come to pass, that 26. Et erit in loco ubi dictum est 
 in the place where it was said unto eis, Non populus meus vos, illic vo- 
 them, Ye are not my people ; there cabuntur filii Dei viventis. 
 
 shall they be called the children of 
 the living God. 
 
 27. Esaias also crieth concerning 27. Iesaias autem clamat super 
 Israel, Though the number of the Israel, Si fuerit numerus filiorum 
 children of Israel be as the sand of Israel ut arena maris, reliquiae serva- 
 the sea, a remnant shall be saved : buntur : 
 
 28. For he will finish the work, 28. Sermonem enim consummans 
 and cut it short in righteousness ; et abbrevians, 1 quoniam sermonem 
 because a short work will the Lord abbreviatum faciet Dominus in 
 make upon the earth. terra : 
 
 29. And as Esaias said before, Ex- 29. Et quemadmodum prius dix- 
 cept the Lord of Sabaoth had left us erat Iesaias, Nisi Dominus Sabbaoth 
 a seed, we had been as Sodoma, and reliquisset nobis semen, instar 
 been made like unto Gomorrha. Sodoma? facti essemus, et Gomor- 
 
 rhse essemus assimilati. 
 
 24. Whom he also called, &c. From the reasoning which 
 he has been hitherto carrying on respecting the freedom of 
 divine election, two things follow, — that the grace of God 
 is not so confined to the Jewish people that it does not also 
 flow to other nations, and diffuse itself through the whole 
 world, — and then, that it is not even so tied to the Jews 
 that it comes without exception to all the children of Abra- 
 ham according to the flesh ; for if God's election is based on 
 his own good pleasure alone, wherever his will turns itself, 
 there his election exists. Election being then established, 
 the way is now in a manner prepared for him to proceed to 
 those things which he designed to say respecting the calling 
 of the Gentiles, and also respecting the rejection of the Jews; 
 
 1 " In righteousness," left out. The word rendered " matter " is " sermo," 
 but it is explained in this sense in the comment. — Ed. 
 
CHAP. IX. 25. EPISTLE TO THE ROMANS. o7l 
 
 the first of which seemed strange for its novelty, and the 
 other wholly unbecoming. As, however, the last had more 
 in it to offend, he speaks in the first place of that which was 
 less disliked. He says then, that the vessels of God's mercy, 
 whom he selects for the glory of his name, are taken from 
 every people, from the Gentiles no less than from the Jews. 
 
 But though in the relative whom the rule of grammar is 
 not fully observed by Paul, 1 yet his object was, by making 
 as it were a transition, to subjoin that we are the vessels of 
 God's glory, who have been taken in part from the Jews 
 and in part from the Gentiles ; and he proves from the call- 
 ing of God, that there is no difference between nations made 
 in election. For if to be descended from the Gentiles was 
 no hinderance that God should not call us, it is evident that 
 the Gentiles are by no means to be excluded from the king- 
 dom of God and the covenant of eternal salvation. 
 
 25. As he says in Hosea, 2 &c. He proves now that the 
 calling of the Gentiles ought not to have been deemed a new 
 thing, as it had long before been testified by the prediction 
 of the prophet. The meaning is evident ; but there is some 
 difficulty in the application of this testimony ; for no one 
 can deny but that the prophet in that passage speaks of the 
 Israelites. For the Lord, having been offended with their 
 wickedness, declared that they should be no longer his 
 people : he afterwards subjoined a consolation, and said, 
 that of those who were not beloved he would make some be- 
 loved, and from those who were not a people he would make 
 a people. But Paul applies to the Gentiles what was ex- 
 pressly spoken to the Israelites. 
 
 They who have hitherto been most successful in untying 
 this knot have supposed that Paul meant to adopt this kind 
 of reasoning, — " What may seem to be an hinderance to the 
 Gentiles to become partakers of salvation did also exist as 
 to the Jewish nation : as then God did formerly receive into 
 favour the Jews, whom he had cast away and exterminated, 
 so also now he exercises the same kindness towards the 
 
 1 It is an instance of Hebraism, the use of a double pronoun — whom and 
 us, governed by the same verb. — Ed, 
 
 2 Hos. ii. 23. See 1 Pet. ii. 10. 
 
372 COMMENTARIES ON THE CHAP. IX. 25. 
 
 Gentiles." But as this interpretation, though it may he 
 supported, yet seems to me to he somewhat strained, let the 
 readers consider this, — Whether it would not he a more suit- 
 able view to regard the consolation given hy the prophet, as 
 intended, not only for the Jews, but also for the Gentiles : 
 for it was not a new or an unusual thing with the prophets, 
 after having pronounced on the Jews God's vengeance on 
 account of their sins, to turn themselves to the kingdom of 
 Christ, which was to he propagated through the whole world. 
 And this they did, not without reason ; for since the Jews 
 so provoked God's wrath hy their sins, that they deserved to 
 he rejected by him, no hope of salvation remained, except 
 they turned to Christ, through whom the covenant of grace 
 was to be restored : and as it was based on him, so it was then 
 renewed, when he interposed. And doubtless, as Christ was 
 the only refuge in great extremities, no solid comfort could 
 have been brought to miserable sinners, and such as saw 
 God's wrath impending over them, except by setting Christ 
 before their eyes. Yes, it was usual with the prophets, as 
 we have reminded you, after having humbled the people by 
 pronouncing on them divine vengeance, to call their atten- 
 tion to Christ, as the only true asylum of those in despair. 
 And wdiere the kingdom of Christ is erected there also is 
 raised up that celestial Jerusalem, into which citizens from 
 all parts of the world assemble. And this is what is chiefly 
 included in the present prophecy : for when the Jews were 
 banished from God's family, they were thus reduced to a 
 common class, and put on a level with the Gentiles. The 
 difference being taken away, God's mercy is now indiscrimi- 
 nately extended to all the Gentiles. We hence see that the 
 prophet's prediction is fitly applied to the present subject ; 
 in which God declares, that after having equalized the Jews 
 and the Gentiles, he would gather a Church for himself from 
 aliens, so that they who were not a people would begin to 
 be so. 
 
 / will call them my people which are not a people. This 
 is said with respect to the divorce, which God had already 
 made with the people, by depriving them of all honour, so 
 that they did not excel other nations. Though they indeed, 
 
CHAP. IX. 27. EPISTLE TO THE EOMANS. 373 
 
 whom God in his eternal counsel has destined as sons to 
 himself, are perpetually his sons, yet Scripture in many 
 parts counts none to be God's children but those, the elec- 
 tion of whom has been proved by their calling : and hence 
 he teaches us not to judge, much less to decide, respecting 
 God's election, except as far as it manifests itself by its own 
 evidences. Thus Paul, after having shown to the Ephesians 
 that their election and adoption had been determined by 
 God before the creation of the world, shortly after declares, 
 that they were once alienated from God, (Eph. ii. ] 2,) that 
 is, during that time when the Lord had not manifested his 
 love towards them ; though he had embraced them in his 
 eternal mercy. Hence, in this passage, they are said not to 
 be beloved, to whom God declares wrath rather than love : 
 for until adoption reconciles men to God, we know that his 
 wrath abides on them. 
 
 The feminine gender of the participle depends on the con- 
 text of the prophet ; for he had said, that a daughter had 
 been born to him, to whom he gave this name, Not beloved, 
 in order that the people might know that they were hated 
 by God. Now as rejection was the reason for hatred, so the 
 beginning of love, as the prophet teaches, is, when God 
 adopts those who had been for a time strangers. 1 
 
 27. And Isaiah exclaims, &c. He proceeds now to the 
 second part, with which he was unwilling to begin, lest he 
 should too much exasperate their minds. And it is not 
 without a wise contrivance, that he adduces Isaiah as ex- 
 claiming, not speaking, in order that he might excite more 
 attention. But the words of the Prophet were evidently in- 
 tended to keep the Jews from glorying too much in the 
 flesh : for it was a thing dreadful to be heard, that of so 
 large a multitude, a small number only would obtain salva- 
 tion. For though the Prophet, after having described the 
 
 1 The quotation is from Hosea ii. 23, and is not literal either from the 
 Hebrew or from the Septuagint. The order of the verse is reversed ; and 
 the word " beloved " is taken from the Septuagint. " Not beloved," in 
 Hebrew, is lo-ruhamah, i.e., one not pitied, or one who has not received 
 mercy : which is the same in meaning. 
 
 In the next verse, 26, the words are taken from Hos. i. 10, and are not 
 verbatim either from the Hebrew or the Septuagint, but the difference is 
 very trifling. — Ed. 
 
374 COMMENTARIES ON THE CHAP. IX. 28. 
 
 devastation of the people, lest the faithful should think that 
 the covenant of God was wholly abolished, gave some re- 
 maining hope of favour ; yet he confined it to a few. But 
 as the Prophet predicted of his own time, let us see how 
 could Paul rightly apply this to his purpose. It must be in 
 this sense, — When the Lord resolved to deliver his people 
 from the Babylonian captivity, his purpose was, that this 
 benefit of deliverance should come only to a very few of that 
 vast multitude ; which might have been said to be the rem- 
 nant of that destruction, when compared with the great 
 number which he suffered to perish in exile. Now that tem- 
 poral restoration was typical of the real renovation of the 
 Church of God ; yea, it was only its commencement. What 
 therefore happened then, is to be now much more com- 
 pletely fulfilled as the very progress and completion of that 
 deliverance. 
 
 28. For I ivill finish and shorten the matter, &C. 1 Omit- 
 ting various interpretations, I will state what appears to me 
 to be the real meaning : The Lord will so cut short, and cut 
 off his people, that the residue may seem as it were a con- 
 sumption, that is, may have the appearance and the vestige 
 of a very great ruin. However, the few who shall remain 
 from the consumption shall be a proof of the work of God's 
 righteousness, or, what I prefer, shall serve to testify the 
 righteousness of God throughout the world. As word often 
 in Scripture means a thing, the consummated word is put 
 for consumption. Many interpreters have here been grossly 
 mistaken, who have attempted to philosophize with too 
 
 1 Sermonem enim consummans et abbrevians," &c. ; b-'oyov yap, &c. It 
 is literally the S&ptuagint except in two instances: Paul puts in y«-£, and 
 substitutes '^ rns yvs for lv rri olxovpivri 'oXn. It is a difficult passage in 
 Hebrew : but the following rendering will make it materially consistent 
 with the words of the Apostle, who evidently did not intend to give the 
 words literally. 
 
 A destruction, soon executed, 
 
 Shall overflow in righteousness ; 
 
 For completed and soon executed shall it be ; 
 
 The Lord, Jehovah of hosts, shall do it, 
 
 In the midst of the whole land. 
 The word rendered above " soon executed," means literally, abbreviated 
 or cut short, signifying the quick execution of a thing or work. " Shall 
 overflow in righteousness," imports, " shall justly or deservedly overflow." — 
 Ed. 
 
CHAP. IX. 29. EPISTLE TO THE ROMANS. 375 
 
 much refinement ; for they have imagined, that the doc- 
 trine of the gospel is thus called, because it is, when the cere- 
 monies are cut off, a brief compendium of the law ; though 
 the word means on the contrary a consumption. 1 And not 
 only here is an error committed by the translator, but also 
 in Isaiah x. 22, 23 ; xxviii. 22 ; and in Ezek. xi. 13 ; where 
 it is said, " Ah ! ah ! Lord God ! wilt thou make a comple- 
 tion of the remnant of Israel f But the Prophets meant to 
 say, " Wilt thou destroy the very remnant with utter de- 
 struction 1" And this has happened through the ambiguity 
 of the Hebrew word. For as the word, j-p^, cafe, means to 
 finish and to perfect, as well as to consume, this difference 
 has not been sufficiently observed according to the passages 
 in which it occurs. 
 
 But Isaiah has not in this instance adopted one word only, 
 but has put down two words, consumption and termination, 
 or cutting off; so that the affectation of Hebraism in the 
 Greek translator was singularly unseasonable ; for to what 
 purpose was it to involve a sentence, in itself clear, in an 
 obscure and figurative language ? It may be further added, 
 that Isaiah speaks here hyperbolically ; for by consumption 
 he means diminution, such as is wont to be after a remark- 
 able slaughter. 
 
 29. And as Isaiah had hefore said, &c. 2 He brings another 
 
 1 There are many venerable names in favour of this opinion, such as 
 Ambrose, Chrysostoni, Augustine, &c. Not knowing the Hebrew language, 
 they attached a classical meaning to the expression, xiyov imvriTpypivov, 
 wholly at variance with what the Hebrew means, as Calvin justly observes. 
 The word, o-uvtet^jj^svov, in this passage, as Schleusner says, bears a mean- 
 ing different from what it has in the classics ; it imports what is cut short, 
 that is, quickly executed. — Ed. 
 
 2 Isaiah i. 9. The words of the Septuagint are given literally, and differ 
 only in one instance from the Hebrew ; " seed" is put for " remnant ;" but 
 as " seed" in this case evidently means a small portion reserved for sowing, 
 the idea of the original is conveyed. Schleusner refers to examples both 
 in Josephus and Plato, in which the word " seed," is used in the sense of a 
 small reserved portion. Its most common meaning in Scripture is pos- 
 terity. 
 
 Paul has given " Sabaoth" from the Septuagint, which is the Hebrew 
 untranslated. This word, in connection with God, is variously rendered 
 by the Septuagint : for the most part in Isaiah, and in some other places, 
 it is found untranslated as here ; but in the Psalms and in other books, it 
 is often rendered ™» 'hma^'iuv, that is, Jehovah or Lord " of the powers," 
 and often vavTCK^arai^, " omnipotent ;" and sometimes o Myioi, " the holy 
 
376 COMMENTARIES ON THE CHAP. IX. 30. 
 
 testimony from the first chapter, where the Prophet deplores 
 the devastation of Israel in his time: and as this had hap- 
 pened once, it was no new thing. The people of Israel had 
 indeed no pre-eminence, except what they had derived from 
 their ancestors ; who had yet been in such a manner treated, 
 that the Prophet complained that they had been so afflicted, 
 that they were not far from having been destroyed, as Sodom 
 and Gomorrah had been. There was, however, this differ- 
 ence, that a few were preserved for a seed, to raise up the 
 name, that they might not wholly perish, and be consigned 
 to eternal oblivion. For it behoved God to be ever mindful 
 of his promise, so as to manifest his mercy in the midst of 
 the severest judgments. 
 
 30. What shall we say then? That 30. Quid ergo dicemus? Quod 
 the Gentiles, which followed not after gentes quse non sectabantur justi- 
 righteousness, have attained to right- tiam, adeptre sunt justitiam, justi- 
 eousness, even the righteousness tiam autem ex fide : 
 
 which is of faith : 
 
 31. But Israel, which followed after 31. Israel autem sectando legem 
 the law of righteousness, hath not at- justitise, ad legem justitise non per- 
 tained to the law of righteousness. venit. 
 
 32. Wherefore? Because they 32. Quare? Quia non ex fide, 
 sought it not by faith, but as it were sed quasi ex operibus; ofienderunt 
 by the works of the law. For they enim ad lapidem ofiensionis : 
 stumbled at that stumblingstone : 
 
 33. As it is written, Behold, I lay 33. Quemadmodum scriptum est, 
 in Sion a stumblingstone and rock of Ecce pono in Sion lapidem offen- 
 offence : and whosoever believeth on sionis et petram oftendiculi : et om- 
 him shall not be ashamed. nis qui crediderit in eura non pude- 
 
 fiet. 
 
 30. What then, &c, That he might cut off from the Jews 
 every occasion of murmuring against God, he now begins to 
 show those causes, which may be comprehended by human 
 minds, why the Jewish nation had been rejected. But they 
 do what is absurd and invert all order, who strive to assign 
 and set up causes above the secret predestination of God, 
 which he has jDreviously taught us is to be counted as the 
 first cause. But as this is superior to all other causes, so 
 the corruption and wickedness of the ungodly afford a reason 
 and an occasion for the judgments of God : and as he was 
 
 one." But our version, " Jehovah" or "Lord of hosts," is the proper render- 
 ing. It means the hosts of animate and inanimate creatures; in fact, the 
 whole universe, all created tilings ; but, according to the context, it often 
 specifically refers to material things, or lo things immaterial.— Ed. 
 
CHAP. IX. 30. EPISTLE TO THE KOMANS. 377 
 
 engaged on a difficult point, he introduced a question, and, 
 as though he were in doubt, asked what might be said on 
 the subject. 
 
 That the Gentiles who did not pursue, &c. Nothing ap- 
 peared more unreasonable, or less befitting, than that the 
 Gentiles, who, having no concern for righteousness, rolled 
 themselves in the lasciviousness of their flesh, should be 
 called to partake of salvation, and to obtain righteousness ; 
 -and that, on the other hand, the Jews, who assiduously 
 laboured in the works of the law, should be excluded from 
 the reward of righteousness. Paul brings forward this, which 
 was so singular a paradox, in such a manner, that by adding 
 a reason he softens whatever asperity there might be in it ; 
 for he says, that the righteousness which the Gentiles at- 
 tained was by faith ; and that it hence depends on the 
 Lord's mercy, and not on man's own worthiness ; and that 
 a zeal for the law, by which the Jews were actuated, was 
 absurd ; for they sought to be justified by works, and thus 
 laboured for what no man could attain to ; and still further, 
 they stumbled at Christ, through whom alone a way is open 
 to the attainment of righteousness. 
 
 But in the first clause it was the Apostle's object to exalt 
 the grace of God alone, that no other reason might be sought 
 for in the calling of the Gentiles but this, — that he deigned 
 to embrace them when unworthy of his favour. 
 
 He speaks expressly of righteousness, without which there 
 can be no salvation : but by saying that the righteousness 
 of the Gentiles proceeded from faith, he intimates, that it 
 was based on a gratuitous reconciliation ; for if any one 
 imagines that they were justified, because they had by faith 
 obtained the Spirit of regeneration, he departs far from the 
 meaning of Paul ; it would not indeed have been true, that 
 they had attained what they sought not, except God had 
 freely embraced them -Mobile they were straying and wander- 
 ing, and had offered thenrrighteousness, for which, being 
 unknown, they could have had no desire. It must also be 
 observed, that the Gentiles could not have obtained right- 
 eousness by faith, except God had anticipated their faith by 
 his grace ; for they followed it when they first by faith as- 
 
378 COMMENTARIES ON THE CHAP. IX. 32. 
 
 pired to righteousness ; and so faith, itself is a portion of his 
 favour. 
 
 31. But Israel, by pursuing, &c. Paul openly states what 
 seemed incredible, — that it was no wonder that the Jews 
 gained nothing by sedulously following after righteousness ; 
 for by running out of the way, they wearied themselves in 
 vain. But in the first place it seems to me that the law of 
 righteousness is here an instance of transposition, and means 
 the righteousness of the law •} and then, that when repeated 
 in the second clause, it is to be taken in another sense, as 
 signifying the model or the rule of righteousness. 
 
 The meaning then is, — " That Israel, depending on the 
 righteousness of the law, even that which is prescribed in 
 the law, did not understand the true method of justification." 
 But there is a striking contrast in the expression, when he 
 teaches us that the legal righteousness was the cause, that 
 they had fallen away from the law of righteousness. 
 
 32. Not by faith, but as it were by works, &c. As false 
 zeal seems commonly to be justly excused, Paul shows that 
 
 1 There seems to be no necessity for this transposition. " A law (not 
 the law) of righteousness " means a law which prescribes righteousness, 
 and which, if done, would have conferred righteousness. But the Jews 
 following this did not attain to a law of righteousness, such a law as se- 
 cured righteousness. The Apostle often uses the same words in the same 
 verse in a different sense, and leaves the meaning to be made out by the 
 context. Grotius takes " law " as meaning way, " They followed the way 
 of righteousness, but did not attain to a way of righteousness." 
 
 What follows the question in the next verse stands more connected with 
 ver. 30 than with ver. 31 ; and we must consider that the word righteous- 
 ness, and not law, is referred to by " it " after the verb " pursue," which 
 is evidently to be understood before the words, " not by faith," &c, as the 
 sentence is clearly elliptical. 
 
 The verb lid>xi», rendered " sector " by Calvin, means strictly to pursue 
 what flees away from us, whether a wild beast or an enemy ; it signifies 
 also to follow a leader, and to run a race, and further, to desire, to attend 
 to, or earnestly to seek a thing : and in this latter sense Paul often uses 
 it. See ch. xii. 13 ; xiv. 19 ; 1 Cor. xiv. 1. Similar is the application of 
 the corresponding verb, F|Tl, in Hebrew. See Deut. xvi. 20 ; Ps. xxxiv. 
 14. " Qua;ro — to seek," is the word adopted by Grotius. 
 
 But Parens and Hammond consider that there are here three agonistic 
 terms, 'Snixuv, x.arixa£i, and iip6u.ffi. The first signifies the running ; the 
 third, the reaching of the goal ; and the second, the laying hold on the 
 prize : and with this corresponds the stumbling afterwards mentioned. 
 The Gentiles did not run at all, but the Jews did, and in running, they 
 stumbled ; while the Gentiles reached the goal, not by running, or by their 
 own efforts, but by faith, and laid hold on the prize of righteousness. — Ed. 
 
CHAP. IX. 32. EPISTLE TO THE ROMANS. 379 
 
 they are deservedly rejected, who attempt to attain salvation 
 by trusting in their own works ; for they, as far as they can, 
 abolish faith, without which no salvation can be expected. 
 Hence, were they to gain their object, such a success would 
 be the annihilation of true righteousness. You farther see 
 how faith and the merits of works are contrasted, as things 
 altogether contrary to each other. As then trust in works 
 is the chief hinclerance, by which our way to obtain right- 
 eousness is closed up, it is necessary that we should wholly 
 renounce it, in order that we may depend on God's goodness 
 alone. This example of the Jews ought indeed justly to 
 terrify all those who strive to obtain the kingdom of God by 
 works. Nor does he understand by the works of the law, 
 ceremonial observances, as it has been before shown, but the 
 merits of those works to which faith is opposed, which looks, 
 as I may say, with both eyes on the mercy of God alone, 
 without casting one glance on any worthiness of its own. 
 
 For they have stumbled at the stone, &c. He confirms by 
 a strong reason the preceding sentence. There is indeed 
 nothing more inconsistent than that they should obtain 
 righteousness who strive to destroy it. Christ has been 
 given to us for righteousness, whosoever obtrudes on God 
 the righteousness of works, attempts to rob him of his own 
 office. And hence it apjaears that whenever men, under the 
 empty pretence of being zealous for righteousness, put con- 
 fidence in their works, they do in their furious madness 
 carry on war with God himself. 
 
 But how they stumble at Christ, who trust in their works, 
 it is not difficult to understand ; for except we own ourselves 
 to be sinners, void and destitute of any righteousness of our 
 own, we obscure the dignity of Christ, which consists in this, 
 that to us all he is light, life, resurrection, righteousness, 
 and healing. But how is he all these things, except that 
 he illuminates the blind, restores the lost, quickens the dead, 
 raises up those who are reduced to nothing, cleanses those 
 who are full of filth, cures and heals those infected with dis- 
 eases? Nay, when we claim for ourselves any righteousness, 
 we in a manner contend with the power of Christ ; for his 
 office is no less to beat down all the pride of the flesh, than 
 
380 COMMENTARIES ON THE CHAP. IX. 33. 
 
 to relieve and comfort those who labour and are wearied 
 under their burden. 
 
 The quotation is rightly made ; for God in that passage 
 declares that he would be to the people of Juclah and of 
 Israel for a rock of offence, at which they should stumble 
 and fall. Since Christ is that God who spoke by the Pro- 
 phets, it is no wonder that this also should be fulfilled in him. 
 And by calling Christ the stone of stumbling, he reminds us 
 that it is not to be wondered at if they made no progress in 
 the way of righteousness, who through their wilful stub- 
 bornness stumbled at the rock of offence, when God had 
 showed to them the way so plainly. 1 But we must observe, 
 that this stumbling does not properly belong to Christ viewed 
 in himself; but, on the contrary, it is what happens through 
 the wickedness of men, according to what immediately 
 follows. 
 
 33. And every one who believes in him shall not be ashamed. 
 He subjoins this testimony from another part for the con- 
 solation of the godly ; as though he had said, " Because 
 Christ is called the stone of stumbling, there is no reason 
 that we should dread him, or entertain fear instead of con- 
 fidence ; for he is appointed for ruin to the unbelieving, but 
 for life and resurrection to the godly/' As then the former 
 prophecy, concerning the stumbling and offence, is fulfilled 
 in the rebellious and unbelieving, so there is another which 
 is intended for the godly, and that is, that he is a firm stone, 
 precious, a corner-stone, most firmly fixed, and whosoever 
 builds on it shall never fall. By putting shall not be ashamed 
 instead of shall not hasten or fall, he has followed the Greek 
 Translator. It is indeed certain that the Lord in that pas- 
 sage intended to strengthen the hope of his people : and 
 when the Lord bids us to entertain good hope, it hence fol- 
 lows that we cannot be ashamed. 2 Sec a passage like this 
 in 1 Peter ii. 1 0. 
 
 1 " Error is often a greater obstacle to the salvation of men than care- 
 lessness or vice. . . . Let no man think error in doctrine a slight practical 
 evil. No road to perdition has ever been more thronged than that of false 
 doctrine. Error is a shield over the conscience and a bandage over the 
 eyes." — Professor Hodge. 
 
 2 The citation in this verse is made in a remarkable manner. The first 
 
CHAP. X. 1. EPISTLE TO THE ROMANS. 381 
 
 CHAPTER X. 
 
 1. Brethren, my heart's desire 1. Fratres, benevolentia certe 
 and prayer to God for Israel is, cordis mei, et deprecatio ad Deum 
 that they might be saved. super Israel, est in salutem. 
 
 2. For I bear them record, that 2. Testimonium enim reddo illis, 
 they have a zeal of God, but not quod zelum Dei habent, sed non 
 according to knowledge. secundum scientiam : 
 
 3. For they, being ignorant of 3. Ignorantes enim Dei justitiam, 
 God's righteousness, and going about et propriam justitiam quserentes 
 to establish their own righteousness, statuere, justitiae Dei subjecti non 
 have not submitted themselves unto fuerunt ; 
 
 the righteousness of God. 
 
 4. For Christ is the end of the 4. Finis enim Legis Christus in 
 law for righteousness to every one justitiam omni credenti. 1 
 
 that believeth. 
 
 We here see with what solicitude the holy man obviated 
 offences ; for in order to soften whatever sharpness there 
 may have been in his manner of explaining the rejection of 
 the Jews, he still testifies, as before, his goodwill towards 
 them, and proves it by the effect ; for their salvation was 
 an object of concern to him before the Lord, and such a 
 feeling arises only from genuine love. It may be at the 
 same time that he was also induced by another reason to 
 testify his love towards the nation from which he had sprung ; 
 for his doctrine would have never been received by the Jews 
 had they thought that he was avowedly inimical to them ; 
 and his defection would have been also suspected by the 
 Gentiles, for they would have thought, as we have said in 
 the last chapter, that he became an apostate from the law 
 through his hatred of men. 2 
 
 part, "Behold I lay in Zion," is taken from Is. xxviii. 16; what follows, 
 " a stone of stumbling and rock of offence," is taken from Is. viii. 14 : and 
 then the last words, " and whosoever believes in him shall not be ashamed," 
 are given from the preceding passage in Is. xxviii. 16. The subject is the 
 same. 
 
 With respect to the last clause Paul has followed the Septuagint, " shall 
 not be ashamed." But the Hebrew word, rendered in oiir version " shall 
 not make haste," will bear a similar meaning, and may be translated, shall 
 not hurry or be confounded. — Ed. 
 
 1 The yap, " for," at the beginning of this verse, connects it with the 
 latter part of the preceding, as the ya%, " for," in the preceding connects it 
 with the latter part of verse 2 ; and yap also in verse 5 expresses a reason 
 for what verse 4 contains. So that we have a regular chain ; the following 
 sentence gives a reason for the one immediately preceding in four instances. 
 — Ed. 
 
 2 Calvin's Latin for this verse is : " Fratres, benevolentia certe cordis 
 
S82 COMMENTARIES ON THE CHAP. X. 2. 
 
 2. For I bear to them a testimony, &c. This was intended 
 to secure credit to his love. There was indeed a just cause 
 why he should regard them with compassion rather than 
 hatred, since he perceived that they had fallen only through 
 ignorance, and not through malignancy of mind, and espe- 
 cially as he saw that they were not led except by some re- 
 gard for God to persecute the kingdom of Christ. Let us 
 hence learn where our good intentions may guide us, if we 
 yield to them. It is commonly thought a good and a very 
 fit excuse, when he who is reproved pretends that he meant 
 no harm. And this pretext is held good by many at this 
 day, so that they apply not their minds to find out the 
 truth of God, because they think that whatever they do 
 amiss through ignorance, without any designed malicious- 
 ness, but with good intention, is excusable. But no one of 
 us would excuse the Jews for having crucified Christ, for 
 having cruelly raged against the Apostles, and for having 
 attempted to destroy and extinguish the gospel ; and yet 
 they had the same defence as that in which we confidently 
 glory. Away then with these vain evasions as to good in- 
 tention ; if we seek God sincerely, let us follow the way by 
 which alone we can come to him. For it is better, as 
 Augustine says, even to go limping in the right way than to 
 run with all our might out of the way. If we would be 
 really religious, let us remember that what Lactantius teaches 
 is true, that true religion is alone that which is connected 
 with the word of God. 1 
 
 mei et deprecatio ad Deum super Israel est in salutem — Brethren, the good- 
 will indeed of my heart and prayer to God for Israel is for their salvation." 
 The word for " goodwill," ttiorJa, means a kind disposition towards another, 
 it means here a benevolent or a sincere desire, or, according to Theophylact, 
 an earnest desire. Doddridge renders it " affectionate desire ;" Beza, " pro- 
 pensa voluntas — propense wish ;" and Stuart, "kind desire." 
 
 At the beginning of the last chapter the Apostle expressed his great 
 grief for his brethren the Jews, he now expresses his great love towards 
 them, and his strong desire for their highest good — their salvation. — Ed. 
 
 1 " A zeal of God," Z,-hxov QinZ, is a zeal for God, a genitive case of the 
 object. Some regard " God" here as meaning something great, as it is 
 sometimes used in Hebrew, and render the phrase, as Macknight does, " a 
 great zeal ;" but this is not required by the context. The Jews had pro- 
 fessedly " a zeal for God," but not accompanied with knowledge. The 
 necessity of knowledge as the guide of zeal is noted by Turrettin in four 
 particulars : 1 . That we may distinguish truth from falsehood, as there 
 
CHAP. X. 4. EPISTLE TO THE ROMANS. 383 
 
 And further, since we see that they perish, who with 
 good intention wander in darkness, let ns bear in mind, that 
 we are worthy of thousand deaths, if after having been illu- 
 minated by God, we wander knowingly and wilfully from 
 the right way. 
 
 3. For being ignorant of the righteousness of God, &c. See 
 how they went astray through inconsiderate zeal ! for they 
 sought to set up a righteousness of their own ; and this 
 foolish confidence proceeded from their ignorance of God's 
 righteousness. Notice the contrast between the righteous- 
 ness of God and that of men. We first see, that they are 
 opposed to one another, as things wholly contrary, and can- 
 not stand together. It hence follows, that God's righteous- 
 ness is subverted, as soon as men set up their own. And 
 again, as there is a correspondence between the things con- 
 trasted, the righteousness of God is no doubt his gift ; and 
 in like manner, the righteousness of men is that which they 
 derive from themselves, or believe that they bring before 
 God. Then he who seeks to be justified through himself, 
 submits not to God's righteousness ; for the first step towards 
 obtaining the righteousness of God is to renounce our own 
 righteousness : for why is it, that we seek righteousness 
 from another, except that necessity constrains us ? 
 
 We have already stated, in another place, how men put 
 on the righteousness of God by faith, that is, when the 
 righteousness of Christ is imputed to them. But Paul 
 grievously dishonours the pride by which hypocrites are in- 
 flated, when they cover it with the specious mask of zeal ; 
 for he says, that all such, by shaking off as it were the yoke, 
 are adverse to and rebel against the righteousness of God. 
 
 4. For the end of the law is Christ, &c.' The word com- 
 pletion, 1 seems not to me unsuitable in this place ; and Eras- 
 
 may be zeal for error and false doctrine as well as for that which is true ; 
 2. That we may understand the comparative importance of things, so as 
 not to make much of what is little, and make little account of what is 
 great ; 3. That we may prosecute and defend the truth in the right way, 
 with prudence, firmness, fidelity, and meekness; 4. That our zeal may 
 have the right object, not our own interest and reputation, but the glory of 
 God and the salvation of men. — Ed. 
 
 1 " Complementum — the complement," the filling up, the completion. 
 The word ri\os, « end," is used in various ways, as signifying — 1. The 
 
384 COMMENTARIES ON THE CHAP. X. 4. 
 
 mus has rendered it perfection : but as the other reading is 
 almost universally approved, and is not inappropriate, read- 
 ers, for my part, may retain it. 
 
 The Apostle obviates here an objection which might have 
 been made against him ; for the Jews might have appeared 
 to have kept the right way by depending on the righteous- 
 ness of the law. It was necessary for him to disprove this 
 false opinion ; and this is what he does here. He shows 
 that he is a false interpreter of the law, who seeks to be jus- 
 tified by his own works ; because the law had been given 
 for this end, — to lead us as by the hand to another right- 
 eousness : nay, whatever the law teaches, whatever it com- 
 mands, whatever it promises, has always a reference to 
 Christ as its main object ; and hence all its parts ought to 
 be applied to him. But this cannot be done, except we, 
 being stripped of all righteousness, and confounded with the 
 knowledge of our sin, seek gratuitous righteousness from 
 him alone. 
 
 It hence follows, that the wicked abuse of the law was 
 justly reprehended in the Jews, who absurdly made an ob- 
 stacle of that which was to be their help : nay, it appears 
 that they had shamefully mutilated the law of God ; for they 
 
 termination of any thing, either of evils, or of life, &c, Matt. x. 22; 
 John xiii. 1 ; — 2. Completion or fulfilment, Lnke xxii. 37 ; 1 Tim. i. 9 ; — 
 3. The issue, the effect, the consequence, the result, chap. vi. 21 ; 1 Pet. 
 i. 9 ; 2 Cor. xi. 15; — 4. Tribute or custom, chap. xiii. 7; — 5. The chief 
 thing, summary or substance, 1 Pet. iii. 8. 
 
 The meaning of the word depends on what is connected with it. The 
 end of evils, or of life, is their termination ; the end of a promise is its ful- 
 filment ; the end of a command, its performance or obedience ; the end of 
 faith is salvation. In such instances, the general idea is the result, or the 
 effect, or the consequence. Now the law may be viewed as an economy, 
 comprising the whole Jewish law, not perfect, but introductory ; in this 
 view Christ may be said to be its end — its perfection or " its landing place." 
 But we may also regard the law in its moral character, as the rule and 
 condition of life ; then the end of the law is its fulfilment, the performance 
 of what it requires in order to attain life : and Christ in this respect is its 
 end, having rendered to it perfect obedience. This last meaning is most 
 consistent with the words which follow, and with the Apostle's argument. 
 The first view is taken by Chrysostom, Beza, Turrettin, as well as Calvin ; 
 the second, by Mede, Stuart, and Cludmers. There is really not much 
 difference in the two views ; only the sequel of the verse, " for righteous- 
 ness to every one who believes," and the opposite sentiment in the next 
 verse, " the man who doeth these shall live in (or through) them," seem 
 to favour the latter view. — Ed. 
 
CHAP. X. 5. 
 
 EPISTLE TO THE ROMANS. 
 
 385 
 
 rejected its soul, and seized on the dead body of the letter. 
 For though the law promises reward to those who observe 
 its righteousness, it yet substitutes, after having proved all 
 guilty, another righteousness in Christ, which is not attained 
 by works, but is received by faith as a free gift. Thus the 
 righteousness of faith, (as we have seen in the first chapter,) 
 receives a testimony from the law. We have then here a 
 remarkable passage, which proves that the law in all its 
 parts had a reference to Christ ; and hence no one can 
 rightly understand it, who does not continually level at 
 this mark. 
 
 5. For Moses describeth the right- 
 eousness which is of the law, That 
 the man which doeth those things 
 shall live by them. 
 
 6. But the righteousness which is 
 of faith speaketh on this wise, Say 
 not in thine heart, Who shall ascend 
 into heaven ? (that is, to bring Christ 
 down from above :) 
 
 7. Or, Who shall descend into the 
 deep? (that is, to bring up Christ 
 again from the dead.) 
 
 8. But what saithit? The word is 
 nigh thee, even in thy mouth, and in 
 thy heart : that is, the word of faith 
 which we preach ; 
 
 9. That if thou shalt confess with 
 thy mouth the Lord Jesus, and shalt 
 believe in thine heart that God hath 
 raised him from the dead, thou shalt 
 be saved. 
 
 10. For with the heart man be- 
 lieveth unto righteousness ; and with 
 the mouth confession is made unto 
 salvation. 
 
 5. Moses enim describit justitiam 
 qua? est ex Lege, Quod qui fecerit 
 ea homo vivet in ipsis. 
 
 6. Quae vero est ex fide justitia 
 sic dicit, Ne dixeris in corde tuo, 
 Quis ascendet in coelum ? hoc est 
 Christum deducere : 
 
 7. Aut, Quis descendet in abys- 
 sum ? hoc est Christum ex mortuis 
 reducere : 
 
 8. Sed quid elicit ? Prope est ver- 
 bum, in ore tuo et in corde tuo ; 
 hoc est verbum fidei quod prsedi- 
 camus, 
 
 9. Quod si confessus fueris in ore 
 tuo Dominum Iesum, et credideris 
 in corde tuo quod Deus suscitavit 
 ilium ex mortuis, salvus eris : 
 
 10. Corde enim creditur in jus- 
 titiam, ore fit confessio in salutem. 
 
 5. For Moses, &c. To render it evident how much at 
 variance is the righteousness of faith and that of works, he 
 now compares them ; for by comparison the opposition be- 
 tween contrary things appears more clear. But he refers 
 not now to the oracles of the Prophets, but to the testimony 
 of Moses, and for this reason, — that the Jews might under- 
 stand that the law was not given by Moses in order to de- 
 tain them in a dependence on works, but, on the contrary, to 
 
 2b 
 
386 COMMENTARIES ON THE CHAP. X. 5. 
 
 lead them to Christ. He might have indeed referred to the 
 Prophets as witnesses ; but still this doubt must have re- 
 mained, " How was it that the law prescribed another rule 
 of righteousness V He then removes this, and in the best 
 manner, when by the teaching of the law itself he confirms 
 the- righteousness of faith. 
 
 But we ought to understand the reason why Paul har- 
 monizes the law with faith, and yet sets the righteousness of 
 one in opposition to that of the other: — The law has a two- 
 fold meaning ; it sometimes includes the whole of what has 
 been taught by Moses, and sometimes that part only which 
 was peculiar to his ministration, which consisted of precepts, 
 rewards, and punishments. But Moses had this common 
 office — to teach the people the true rule of religion. Since 
 it was so, it behoved him to preach repentance and faith ; 
 but faith is not taught, except by propounding promises of 
 divine mercy, and those gratuitous : and thus it behoved him 
 to be a preacher of the gospel ; which office he faithfully 
 performed, as it appears from many passages. In order to 
 instruct the people in the doctrine of repentance, it was 
 necessary for him to teach what manner of life was ac- 
 ceptable to God ; and this he included in the precepts 
 of the law. That he might also instil into the minds of 
 the people the love of righteousness, and implant in them 
 the hatred of iniquity, promises and threatenings Were 
 added ; which proposed rewards to the just, and denounced 
 dreadful punishments on sinners. It was now the duty 
 of the people to consider in how many ways they drew 
 •curses on themselves, and how far they were from deserv- 
 ing anything at God's hands by their works, that being 
 thus led to despair as to their own righteousness, they 
 might flee to the haven of divine goodness, and so to 
 Christ himself. This was the end or design of the Mosaic 
 dispensation. 
 
 But as evangelic promises are only found scattered in 
 the writings of Moses, and these also somewhat obscure, and 
 as the precepts and rewards, allotted to the observers of the 
 law, frequently occur, it rightly appertained to Moses as his 
 own and peculiar office, to teach what is the real righteous- 
 
CHAP. X. 5. EPISTLE TO THE ROMANS. 387 
 
 ness of works, and then to show what remuneration awaits 
 the observance of it, and what punishment awaits those 
 who come short of it. For this reason Moses is by John 
 compared with Christ, when it is said, " That the law was 
 given by Moses, but that grace and truth came by Christ." 
 (John i. 17.) And whenever the word law is thus strictly 
 taken, Moses is by implication opposed to Christ : and then 
 we must consider what the law contains, as separate from 
 the gospel. Hence what is said here of the righteousness of 
 the law, must be applied, not to the whole office of Moses, 
 but to that part which was in a manner peculiarly com- 
 mitted to him. I cOme now to the words. 
 
 For Moses describes, &c. Paul has ypdfec, writes ; which 
 is used for a verb which means to describe, by taking away 
 a part of it [e7rtypd(f)€i.] The passage is taken from Lev. 
 xviii. 5, where the Lord promises eternal life to those who 
 would keep his law ; for in this sense, as you see, Paul has 
 taken the passage, and not only of temporal life, as some 
 think. Paul indeed thus reasons, — " Since no man can 
 attain the righteousness prescribed in the law, except he 
 fulfils strictly every part of it, and since of this perfection 
 all men have always come far short, it is in vain for any one 
 to strive in this way for salvation : Israel then were very 
 foolish, who expected to attain the righteousness of the law, 
 from which we are all excluded." See how from the pro- 
 mise itself he proves, that it can avail us nothing, and for 
 this reason, because the condition is impossible. What a 
 futile device it is then to allege legal promises, in order to 
 establish the righteousness of the law ! For with these an 
 unavoidable curse comes to us ; so far is it, that salvation 
 should thence proceed. The more detestable on this account 
 is the stupidity of the Papists, who think it enough to prove 
 merits by adducing bare promises. " It is not in vain," they 
 say, " that Grod has promised life to his servants." But at 
 the same time they see not that it has been promised, in 
 order that a consciousness of their own transgressions may 
 strike all with the fear of death, and that being thus con- 
 strained by their own deficiency, they may learn to flee to 
 Christ. 
 
388 COMMENTARIES ON THE CHAP. X. 6. 
 
 6. But the righteousness 1 which is by faith, &c. This pas- 
 sage is such as may not a little disturb the reader, and for 
 two reasons — for it seems to be improperly applied by Paul — 
 and the words are also turned to a different meaning. Of 
 the words we shall hereafter see what may be said: we shall 
 first notice the application. It is a passage taken from Deut. 
 xxx. 12, where, as in the former passage, Moses speaks of 
 the doctrine of the law, and Paul applies it to evangelic 
 promises. This knot may be thus untied: — Moses shows, 
 that the way to life was made plain : for the will of God was 
 not now hid from the Jews, nor set far off from them, but 
 placed before their eyes. If he had spoken of the law only, 
 his reasoning would have been frivolous, since the law of 
 God being set before their eyes, it was not easier to do it, 
 than if it was afar off. He then means not the law only, 
 but generally the whole of God's truth, which includes in it 
 the gospel : for the word of the law by itself is never in our 
 heart, no, not the least syllable of it, until it is implanted in 
 us by the faith of the gospel. And then, even after regener- 
 ation, the word of the law cannot properly be said to be in 
 our heart ; for it demands perfection, from which even the 
 faithful are far distant : but the word of the gospel has a 
 seat in the heart, though it does not fill the heart ; for it 
 offers pardon for imperfection and defect. And Moses 
 throughout that chapter, as also in the fourth, endeavours to 
 commend to the people the remarkable kindness of God, 
 because he had taken them under his own tuition and 
 government, which commendation could not have belonged 
 to the law only. It is no objection that Moses there speaks 
 of forming the life according to the rule of the law ; for the 
 spirit of regeneration is connected with the gratuitous 
 righteousness of faith. Nor is there a doubt but that this 
 verse depends on that main truth, " The Lord shall circum- 
 cise thine heart/' which he had recorded shortly before in 
 the same chapter. They may therefore be easily disproved, 
 who say that Moses speaks only in that passage of good 
 works. That he sj>eaks of works I indeed allow ; but I 
 
 1 Righteousness is here personified, according to the usual manner of the 
 Apostle : law and sin had before been represented in the same way. — Ed. 
 
CHAP. X. 6. EPISTLE TO THE ROMANS. 389 
 
 deny it to be unreasonable, that the keeping of the law should 
 be traced from its own fountain, even from the righteousness 
 of faith. The explanation of the words must now follow. 1 
 
 Say not in thine heart, Who shall ascend? &c. Moses 
 mentions heaven and the sea, as places remote and difficult 
 of access to men. But Paul, as though there was some spi- 
 ritual mystery concealed under these words, applies them to 
 the death and resurrection of Christ. If any one thinks that 
 this interpretation is too strained and too refined, let him 
 understand that it was not the object of the Apostle strictly 
 to explain this passage, but to apply it to the explanation of 
 his present subject. He does not, therefore, repeat verbally 
 what Moses has said, but makes alterations, by which he ac- 
 commodates more suitably to his own purpose the testimony 
 of Moses. He spoke of inaccessible places ; Paul refers to 
 those, which are indeed hid from the sight of us all, and 
 may yet be seen by our faith. If then you take these things 
 as spoken for illustration, or by way of improvement, you 
 cannot say that Paul has violently or inaptly changed the 
 words of Moses ; but you will, on the contrary, allow, that 
 without loss of meaning, he has, in a striking manner, al- 
 luded to the words heaven and the sea. 
 
 Let us now then simply explain the words of Paul : — As 
 the assurance of our salvation lies on two foundations, that 
 is, when we understand, that life has been obtained for us, 
 and death has been conquered for us, he teaches us that faith 
 through the word of the gospel is sustained by both these; 
 for Christ, by dying, destroyed death, and by rising again he 
 
 1 It seems not necessary to have recourse to the distinctions made in the 
 foregoing section. The character of the quotation given is correctly de- 
 scribed in the words of CJirysostom, as quoted by Poole, " Paulus ea trans- 
 tulit et aptavit ad justitiam fidei — Paul transferred and accommodated 
 these things to the righteousness of faith." He evidently borrowed the 
 words of Moses, not literally, but substantially, for the purpose of setting 
 forth the truth he was handling. The speaker is not Moses, but " the 
 righteousness of faith," represented as a person. Luther, as quoted by 
 Wolfius, says, that " Paul, under the influence of the Spirit, took from 
 Moses the occasion to form, as it were, a new and a suitable text against 
 the justiciaries." It appears to be an application, by way of analogy, of 
 the words of Moses to the gospel, and not a confirmatory testimony. 
 Chalmers hesitates on the subject ; but Pareus, Wolfius, Turrettin, and 
 Doddridge, consider the words as applied by way of accommodation. — Ed. 
 
390 COMMENTARIES ON THE CHAP. X. 8. 
 
 obtained life in his own power. The benefit of Christ's 
 death and resurrection is now communicated to us by the 
 gospel: there is then no reason for us to seek anything 
 farther. That it may thus appear, that the righteousness of 
 faith is abundantly sufficient for salvation, he teaches us, 
 that included in it are these two things, which are alone 
 necessary for salvation. The import then of the words, 
 Who shall ascend into heaven ? is the same, as though you 
 should say, " Who knows whether the inheritance of eternal 
 and celestial life remains for us?" And the words, Who 
 shall descend into the deep f mean the same, as though you 
 should say, " Who knows whether the everlasting destruc- 
 tion of the soul follows the death of the body ?" He teaches 
 us, that doubt on those two points is removed by the right- 
 eousness of faith ; for the one would draw down Christ from 
 heaven, and the other would bring him up again from death. 
 Christ's ascension into heaven ought indeed fully to confirm 
 our faith as to eternal life ; for he in a manner removes 
 Christ himself from the possession of heaven, who doubts 
 whether the inheritance of heaven is prepared for the faith- 
 ful, in whose name, and on whose account he has entered 
 thither. Since in like manner he underwent the horrors of 
 hell to deliver us from them, to doubt whether the faithful 
 are still exposed to this misery, is to render void, and, as it 
 were, to deny his death. 
 
 8. What does it say . ?1 For the purpose of removing the 
 impediments of faith, he has hitherto spoken negatively : but 
 now in order to show the way of obtaining righteousness, he 
 adopts an affirmative mode of speaking. Though the whole 
 might have been announced in one continuous sentence, yet 
 a question is interposed for the sake of exciting attention : 
 and his object at the same time was to show how great is 
 the difference between the righteousness of the law and that 
 of the gospel ; for the one, showing itself at a distance, re- 
 strains all men from coming nigh ; but the other, offering 
 itself at hand, kindly invites us to a fruition of itself, Nigh 
 thee is the word. 
 
 1 " The righteousness of faith" is evidently the "it" in this question: 
 See ver. 6. — Ed. 
 
CHAP. X. 8. EPISTLE TO THE EOMANS. 391 
 
 It must be further observed, that lest the minds of men, 
 being led away by crafts, should wander from the way of 
 salvation, the limits of the word are prescribed to them, 
 within which they are to keep themselves : for it is the same 
 as though he had bidden them to be satisfied with the word 
 only, and reminded them, that in this mirror those secrets 
 of heaven are to be seen, which would otherwise by their 
 brightness dazzle their eyes, and would also stun their ears 
 and overpower the mind itself. 
 
 Hence the faithful derive from this passage remarkable 
 consolation with regard to the certainty of the word ; for 
 they may no less safely rest on it, than on what is actually 
 present. It must also be noticed, that the word, by which 
 we have a firm and calm trust as to our salvation, had been 
 set forth even by Moses : 
 
 This is the word of faith. Rightly does Paul take this as 
 granted ; for the doctrine of the law does by no means ren- 
 der the conscience quiet and calm, nor supply it with what 
 ought to satisfy it. He does not, however, exclude other 
 parts of the word, no, not even the precepts of the law ; 
 but his design is, to show that remission of sins stands for 
 righteousness, even apart from that strict obedience which 
 the law demands. Sufficient then for pacifying minds, and 
 for rendering certain our salvation, is the word of the gospel ; 
 in which we are not commanded to earn righteousness by 
 works, but to embrace it, when offered gratuitously, by faith. 
 
 The word of faith is to be taken for the word of promise, 
 that is, for the gospel itself, because it bears a relation to 
 faith. 1 The contrast, by which the difference between the 
 law and the gospel appears, is indeed to be understood : and 
 from this distinction we learn, — that as the law demands 
 works, so the gospel requires nothing else, but that men 
 bring faith to receive the grace of God. The words, which 
 we preach, are added, that no one might have the suspicion 
 that Paul differed from Moses ; for he testifies, that in the 
 ministration of the gospel there was complete consent be- 
 
 1 It is " the word " which requires " faith," and is received by faith ; or 
 it is the word entitled to faith, worthy of being believed ; or it is the word 
 which generates and supports faith. — Ed. 
 
392 COMMENTARIES ON THE CHAP. X. 9. 
 
 tween him and Moses ; inasmuch as even Moses placed our 
 felicity in nothing else but in the gratuitous promise of 
 divine favour. 
 
 9. That if thou wilt confess, &c. Here is also an allusion, 
 rather than a proper and strict quotation : for it is very 
 probable that Moses used the word mouth, by taking a part 
 for the whole, instead of the word face, or sight. But it was 
 not unsuitable for the Apostle to allude to the word mouth, 
 in this manner : — " Since the Lord sets his word before our 
 face, no doubt he calls upon us to confess it." For wherever 
 the word of the Lord is, it ought to bring forth fruit ; and 
 the fruit is the confession of the mouth. 
 
 By putting confession before faith, he changes the order, 
 which is often the case in Scripture : for the order would 
 have been more regular if the faith of the heart had pre- 
 ceded, and the confession of the mouth, which arises from it, 
 had followed. 1 But lie rightly confesses the Lord Jesus, 
 who adorns him with his own power, acknowledging him to 
 be such an one as he is given by the Father, and described 
 in the gospel. 
 
 Express mention is made only of Christ's resurrection ; 
 which must not be so taken, as though his death was of no 
 moment, but because Christ, by rising again, completed the 
 whole work of our salvation : for though redemption and 
 satisfaction were effected by his death, through which we 
 are reconciled to God ; yet the victory over sin, death, and 
 
 1 " He puts ' mouth ' before ' heart/ " says Parens, " for he follows the 
 order in which they are given by Moses, and for this reason, because we 
 know not faith otherwise than by possession." 
 
 This is one of the many instances both in the New and Old Testament, 
 in which the most apparent act is mentioned first, and then the most hid- 
 den, or in which the deed is stated first, and then the principle from which 
 it proceeds. See ch. xiii. 13; xv. 13. And we have here another in- 
 stance of the Apostle's style ; he reverses the order in the 10th verse, 
 mentioning faith first, and confession last. The two verses may be thus 
 rendered, — 
 
 9. That if thou wilt confess with thy mouth the Lord Jesus, 
 
 And believe in thine heart that God raised him from the dead, 
 Thou shalt be saved : 
 
 10. For with the heart we believe unto righteousness, 
 And with the mouth we confess unto salvation. 
 
 He begins and ends with confession, and in the middle clauses he men- 
 tions faith. — Ed. 
 
CHAP. X. 10. EPISTLE TO THE ROMANS. 393 
 
 Satan was attained by his resurrection ; and hence also came 
 righteousness, newness of life, and the hope of a blessed im- 
 mortality. And thus is resurrection alone often set before 
 us as the assurance of our salvation, not to draw away our 
 attention from his death, but because it bears witness to the 
 efficacy and fruit of his death : in short, his resurrection 
 includes his death. On this subject we have briefly touched 
 in the sixth chapter. 
 
 It may be added, that Paul requires not merely an his- 
 torical faith, but he makes the resurrection itself its end. 
 For we must remember the purpose for which Christ rose 
 again ; — it was the Father's design in raising him, to restore 
 us all to life : for though Christ had power of himself to re- 
 assume his soul, yet this work is for the most part ascribed 
 in Scripture to God the Father. 
 
 10. For with the heart we believe 1 unto righteousness, &c. 
 This passage may help us to understand what justification 
 by faith is ; for it shows that righteousness then comes to 
 us, when we embrace God's goodness offered to us in the 
 gospel. We are then for this reason just, because we believe 
 that God is propitious to us in Christ. But let us observe 
 this, — that the seat of faith is not in the head, (in cerebro — 
 in the brain,) but in the heart. Yet I w T ould not contend 
 about the j)art of the body in which faith is located : but as 
 the word heart is often taken for a serious and sincere feel- 
 ing, I would say that faith is a firm and effectual confidence, 
 {fiducia — trust, dependence,) and not a bare notion only. 
 
 1 " Creditur ;" ^i/rrtiHTai, "it is believed." It is an impersonal verb, 
 and so is the verb in the next clause. The introduction of a person is 
 necessary in a version, and we may say, " We believe ;" or, as " thou " is 
 used in the preceding verse, it may be adopted here, — " For by the heart 
 thou believest unto righteousness," i.e., in order to attain righteousness; 
 " and with the mouth thou confessest unto salvation," i.e., in order to 
 attain salvation. " God knows our faith," as Parens observes, " but it is 
 made known to man by confession." Turretthis remarks on this verse 
 are much to the purpose. He says, that Paul loved antitheses, and that 
 we are not to understand faith and confession as separated and applied 
 only to the two things here mentioned, but ought to be viewed as con- 
 nected, and that a similar instance is found in ch. iv. 25, where Christ is 
 said to have been delivered for our offences, and to have risen again for 
 our justification ; which means, that by his death and resurrection our 
 offences are blotted out, and justification is obtained. In the same man- 
 ner the import of what is here said is, that by sincere faith and open con- 
 fession we obtain justification and salvation. — Ed. 
 
394 COMMENTARIES ON THE CHAP. X. II, 
 
 With the mouth confession is made unto salvation. It may 
 seem strange, that he ascribes no part of our salvation to 
 faith, as he had before so often testified, that we are saved 
 by faith alone. But we ought not on this account to conclude 
 that confession is the cause of our salvation. His design 
 was only to show how God completes our salvation, even when 
 he makes faith, which he implants in our hearts, to show 
 itself by confession : nay, his simple object was, to mark out 
 true faith, as that from which this fruit proceeds, lest any 
 one should otherwise lay claim to the empty name of faith 
 alone : for it ought so to kindle the heart with zeal for God's 
 glory, as to force out its own flame. And surely, he who is 
 justified has already obtained salvation : hence he no less 
 believes with the heart unto salvation, than with the mouth 
 makes a confession. You see that he has made this distinc- 
 tion, — that he refers the cause of justification to faith, — and 
 that he then shows what is necessary to complete salvation ; 
 for no one can believe with the heart without confessing 
 with the mouth : it is indeed a necessary consequence, but 
 not that which assigns salvation to confession. 
 
 But let them see what answer they can give to Paul, who 
 at this day proudly boast of some sort of imaginary faith, 
 which, being content with the secrecy of the heart, neglect 
 the confession of the mouth, as a matter superfluous and 
 vain ; for it is extremely puerile to say, that there is fire, 
 when there is neither name nor heat. 
 
 11. For the scripture saith, Who- 11. Dicit enim scriptura, omnis 
 soever believeth on him shall not be qui credit in eum non pudefiet : 
 ashamed. 
 
 12. For there is no difference be- 12. Non enim est distinctio Iudsei 
 tween the Jew and the Greek : for et Graci ; unus enim Dominus om- 
 the same Lord over all is rich unto nium, dives in omnes qui invocant 
 all that call upon him. eum ; 
 
 13. For whosoever shall call upon 13. Quisquis enim invocaverit no- 
 the name of the Lord shall be saved, men Domini salvus erit. 
 
 11. For the Scripture saith, &c. Having stated the rea- 
 sons why God had justly repudiated the Jews, he returns to 
 prove the calling of the Gentiles, which is the other part of 
 the question which he is discussing. As then he had ex- 
 plained the way by which men obtain salvation, and one 
 that is common and opened to the Gentiles no less than to 
 
CHAP. X. 12. EPISTLE TO THE ROMAN'S. 395 
 
 the Jews, he now, having first hoisted an universal banner, 
 extends it expressly to the Gentiles, and then invites the 
 Gentiles by name to it : and he repeats the testimony which 
 he had before adduced from Isaiah, that what he said might 
 have more authority, and that it might also be evident, how 
 well the prophecies concerning Christ harmonize with the 
 law. 1 
 
 12. For there is no distinction, &c. Since faith alone is 
 required, wherever it is found, there the goodness of God 
 manifests itself unto salvation : there is then in this case no 
 difference between one people or nation and another. And 
 he adds the strongest of reasons ; for since he who is the 
 Creator and Maker of the whole world is the God of all 
 men, he will show himself kind to all who will acknowledge 
 and call on him as their God : for as his mercy is infinite, 
 it cannot be but that it will extend itself to all by whom 
 it shall be sought. 
 
 Rich is to be taken here in an active sense, as meaning 
 kind and bountiful. 2 And we may observe, that the wealth 
 of our Father is not diminished by his liberality ; and that 
 therefore it is not made less for us, with whatever multiplied 
 affluence of his grace he may enrich others. There is then 
 no reason why some should envy the blessings of others, as 
 though anything were thereby lost by them. 
 
 But though this reason is sufficiently strong, he yet 
 strengthens it by the testimony of the Prophet Joel ; which, 
 according to the general term that is used, includes all alike. 
 But readers can see much better by the context, that what 
 Joel declares harmonizes with the present subject ; for he 
 prophesies in that passage of the kingdom of Christ : and 
 further, after having said, that the wrath of God would burn 
 in a dreadful manner, in the midst of his ardour, he promises 
 
 1 As in chap. ix. 33, the Apostle quotes from the Septuagint ; for to 
 " make haste," as the Hebrew is, conveys the same idea as " to be asham- 
 ed :" for he who hastens, acts for the most part foolishly and brings him- 
 self to shame, as Saul did, when he did not wait for Samuel, but hastened 
 to sacrifice, and thereby brought shame on himself. — Ed. 
 
 2 " Pro benigno et benefico :" the word " rich," is rather to be taken as 
 meaning one who possesses abundance, or an exuberance of things, and 
 here, of gifts and blessings, of mercy and grace to pardon, to cleanse, and 
 to endow with spiritual privileges. — Ed. 
 
396 COMMENTARIES ON THE CHAP. X. 13. 
 
 salvation to all who would call on the name of the Lord. It 
 hence follows, that the grace of God penetrates into the 
 abyss of death, if only it be sought there ; so that it is not 
 by any means to be withheld from the Gentiles. 1 
 
 14. How then shall they call on 14. Quomodo ergo invocabunt 
 him in whom they have not be- eum in quem non crediderint ? quo- 
 lieved ? and how shall they believe in modo vero in eum credent de quo 
 him of whom they have not heard ? non audiverint ? quomodo autem 
 and how shall they hear without a audient absque prsedicante ? 
 preacher ? 
 
 15. And how shall they preach, 15. Quomodo autem prrcdicabunt 
 except they be sent ? as it is written, nisi mittantur ? quemadmodum scrip- 
 How beautiful are the feet of them turn est, Quam pulchri pedes an- 
 that preach the gospel of peace, and nuntiantium pacem, annuntiantium 
 bring glad tidings of good things! bona ! 
 
 16. But they have not all obeyed 16. Sed non omnes obedierunt 
 the gospel: for Esaias saith, Lord, evangelio ; Iesaias enim dicit. Do- 
 who hath believed our report ? mine, quis credidit sermoni nostro ? 
 
 17. So then faith cometh by hear- 17. Ergo fides ex auditu, auditus 
 ing, and hearing by the word of autem per verbum Dei. 
 
 God? 
 
 I shall not engage the reader long in reciting and dis- 
 proving the opinions of others. Let every one have his own 
 view ; and let me be allowed to bring forward what I think. 
 That you may then understand the design of this gradation, 
 bear in mind first, that there was a mutual connection be- 
 tween the calling of the Gentiles and the ministry of Pciul, 
 which he exercised among them ; so that on the evidence for 
 the one depended the evidence for the other. It was now 
 necessary for Paul to prove, beyond a doubt, the calling of 
 the Gentiles, and, at the same time, to give a reason for his 
 own ministry, lest he should seem to extend the favour of 
 God without authority, to withhold from the children the 
 bread intended for them by God, and to bestow it on clogs. 
 But these things he therefore clears up at the same time. 
 But how he connects the thread of his discourse, will not be 
 fully understood, until every part be in order explained. 
 
 The import of what he advances is the same as though 
 
 1 The passage referred to is in Joel ii. 32. It is taken verbatim from 
 the Septuagint ; and it is literally according to the Hebrew, except that 
 the last verb LDPft, in that language, means to be set free, rescued, or 
 delivered, rather than to be saved; but the idea is nearly the same. — Ed. 
 
CHAP. X. 14. EPISTLE TO THE ROMANS. 397 
 
 he had said, " Both Jews and Gentiles, by calling on the 
 name of God, do thereby declare that they believe on him ; 
 for a true calling on God's name cannot be except a right 
 knowledge of him were first had. Moreover, faith is pro- 
 duced by the word of God, but the word of God is nowhere 
 preached, except through God's special providence and ap- 
 pointment. Where then there is a calling on God, there is 
 faith ; and where faith is, the seed of the word has preceded; 
 where there is preaching there is the calling of God. Now 
 where his calling is thus efficacious and fruitful, there is 
 there a clear and indubitable proof of the divine goodness. 
 It will hence at last appeal 1 , that the Gentiles are not to be 
 excluded from the kingdom of God, for God has admitted 
 them into a participation of his salvation. For as the cause 
 of faith among them is the preaching of the gospel, so the 
 cause of preaching is the mission of God, by which it had 
 pleased him in this manner to provide for their salvation." 
 We shall now consider each portion by itself. 
 
 14. How shall they call ? &c. Paul intends here to connect 
 prayer with faith, as they are indeed things most closely 
 connected, for he who calls on God betakes himself, as it 
 were, to the only true haven of salvation, and to a most 
 secure refuge ; he acts like the son, who commits himself 
 into the bosom of the best and the most loving of fathers, 
 that he may be protected by his care, cherished by his kind- 
 ness and love, relieved by his bounty, and supported by his 
 power. This is what no man can do who has not previously 
 entertained in his mind such a persuasion of God's paternal 
 kindness towards him, that he dares to expect everything 
 from him. 
 
 He then who calls on God necessarily feels assured that 
 there is protection laid up for him ; for Paul speaks here of 
 that calling which is approved by God. Hypocrites also 
 pray, but not unto salvation ; for it is with no conviction of 
 faith. It hence appears how completely ignorant are all the 
 schoolmen, who doubtingly present themselves before God, 
 being sustained by no confidence. Paul thought far other- 
 wise ; for he assumes this as an acknowledged axiom, that 
 we cannot rightly pray unless we are surely persuaded of 
 
398 COMMENTARIES ON THE CHAP. X. 15. 
 
 success. For he does not refer here to hesitating faith, but 
 to that certainty which our minds entertain respecting his 
 paternal kindness, when by the gospel he reconciles us to 
 himself, and adopts us for his children. By this confidence 
 only we have access to him, as we are also taught in Eph. 
 iii. 12. 
 
 But, on the other hand, learn that true faith is only that 
 which brings forth prayer to God ; for it cannot be but that 
 he who has tasted the goodness of God will ever by prayer 
 seek the enjoyment of it. 
 
 How shall they believe on him? &c. The meaning is, that 
 we are in a manner mute until God's promise opens our 
 mouth to pray, and this is the order which he points out by 
 the Prophet, when he says, " I will say to them, my people 
 are ye ;" and they shall say to me, " Thou art our God/' 
 (Zech. xiii. 9.) It belongs not indeed to us to imagine a 
 God according to what we may fancy ; we ought to possess 
 a right knowledge of him, such as is set forth in his word. 
 And when any one forms an idea of God as good, according 
 to his own understanding, it is not a sure nor a solid faith 
 which he has, but an uncertain and evanescent imagination ; 
 it is therefore necessary to have the word, that we may have 
 a right knowledge of God. No other word has he mentioned 
 here but that which is preached, because it is the ordinary 
 mode which the Lord has appointed for conveying his word. 
 But were any on this account to contend that God cannot 
 transfer to men the knowledge of himself, except by the 
 instrumentality of preaching, we deny that to teach this 
 was the Apostle's intention ; for he had only in view the 
 ordinary dispensation of God, and did not intend to prescribe 
 a law for the distribution of his grace. 
 
 15. Hoiu shall they preach except they be sent? &c. He in- 
 timates that it is a proof and a pledge of divine love when 
 any nation is favoured with the preaching of the gospel ; 
 and that no one is a preacher of it, but he whom God has 
 raised up in his special providence, and that hence there is 
 no doubt but that lie visits that nation to whom the gospel 
 is proclaimed. But as Paul does not treat here of the lawful 
 call of any one, it would be superfluous to sjieak at large on 
 
CHAP. X. 16. EPISTLE TO THE ROMANS. 399 
 
 the subject. It is enough for us to bear this only in mind, 
 that the gospel does not fall like rain from the clouds, but 
 is brought by the hands of men wherever it is sent from 
 above. 
 
 As it is written, How beautiful, &c. We are to apply this 
 testimony to our present subject in this manner, The Lord, 
 when he gave hope of deliverance to his people, commended 
 the advent of those who brought the glad tidings of peace, 
 by a remarkable eulogy ; by this very circumstance he has 
 made it evident that the apostolic ministry was to be held 
 in no less esteem, by which the message of eternal life is 
 brought to us. And it hence follows, that it is from God, 
 since there is nothing in the world that is an object of desire 
 and. worthy of praise, which does not proceed from his hand. 1 
 
 But hence we also learn how much ought all good men to 
 desire, and how much they ought to value the preaching of 
 the gospel, which is thus commended to us by the mouth of 
 the Lord himself. Nor is there indeed a doubt, but that 
 God has thus highly spoken of the incomparable value of 
 this treasure, for the purpose of awakening the minds of all, 
 so that they may anxiously desire it. Take feet, by metony- 
 my, for coming. 2 
 
 16. But all have not obeyed the gospel, &c. This belongs 
 
 1 " This prophecy," says Gomarus, " has not two meanings — the proper 
 and the allegorical, as the Papists foolishly assert, but two fulfilments ; 
 the first when heralds announced the return of the people from Babylon 
 to their own country ; and the second, (shadowed forth by the first as its 
 destined type,) when the heralds of the gospel announced and proclaimed 
 its tidings to the world." — Ed. 
 
 2 This passage is taken from Isaiah lii. 7. This is a striking instance that 
 the Apostle quotes not from the Septuagint, when that version materially 
 departs from the Hebrew, as is the case here. Though it appears to be a 
 version of his own, he yet gives not the original literally, but accommo- 
 dates it to his own purpose : he leaves out " on the mountains," and adopts 
 the plural number instead of the singular, both as to the participle "an- 
 nouncing " or evangelizing, and as to the word " good." The words peace, 
 good, and salvation, in Hebrew, seem to refer to the same thing, according 
 to the usual style of the Prophets. 
 
 The words of Paul, as rendered by Calvin, coincide more with the He- 
 brew, than as they are rendered in our common version. The verb ihuy- 
 <yix'iZ,a), is often used simply in the sense of announcing, publishing, declaring 
 or preaching, as in Luke iii. 18 ; iv. 43 ; Acts v. 42, &c. ; and in this sense 
 it exactly corresponds with "1t^2, which means the same, though the other 
 idea of the Greek verb, that of evangelizing, has been wrongly given to it ; 
 for it is applied to the announcing of bad as well as of good news. — Ed. 
 
400 COMMENTARIES ON THE CHAP. X. 16. 
 
 not to the argument, which Paul designed to follow in the 
 gradation he lays down ; nor does he refer to it in the con- 
 clusion which immediately follows. It was yet expedient 
 for Paul to introduce the sentence here, in order to antici- 
 pate an objection, lest any one should build an argument on 
 what he had said, — that the word in order always precedes 
 faith, as the seed the corn, — and draw this inference, that 
 faith everywhere follows the word : for Israel, who had never 
 been without the word, might have made a boast of this 
 kind. It was therefore necessary, that, in passing, he should 
 give them this intimation, — that many are called, who are 
 yet not chosen. 
 
 He also quotes a passage from Isaiah liii. 1 ; where the 
 Prophet, before he proceeds to announce a remarkable predic- 
 tion respecting the death and the kingdom of Christ, speaks 
 with astonishment of the few number of believers, who ap- 
 peared to him in the Spirit to be so few, that he was con- 
 strained to exclaim, "0 Lord, who has believed our report?" 
 that is, the word which we preach. For though in Hebrew 
 the term ni?1£5£^, shimuoe, means passively a word, 1 yet the 
 Greeks have rendered it, d/corjv — hearing, and the Latins, 
 auditum — hearing ; incorrectly indeed, but with no ambi- 
 guity in the meaning. 
 
 We now see why this exception was by the way intro- 
 duced ; it was, that no one might suppose that faith neces- 
 sarily follows where there is preaching. He however does 
 afterwards point out the reason, by saying, " To whom has 
 the arm of the Lord been revealed?" by which he intimates 
 that there is no benefit from the word, except when God 
 shines in us by the light of his Spirit ; and thus the inward 
 
 1 Or, what is heard ; it being a noun from JJD£*, to hear, in its passive 
 sense, it signifies a report, a message, or any tidings conveyed to the hear- 
 ing of men. The Greek word £*«*» is used in various senses, as signifying 
 the act of hearing, Matt. xiii. 14, — the faculty of hearing, 1 Cor. xii. 17, — 
 the organ of hearing, the ear, Mark. vii. 35, — and what is heard, a word, 
 a report, as here and in John xii. 38. Schleusner refers to instances in 
 the classics in which the word is used in all these meanings. It is not 
 necessary, nor is it in accordance with the usual manner of the Apostle, to 
 give the word the same meaning in the next verse as in this. It is the 
 practice of the Apostle to use the same words in different senses in the 
 same passage. See chap. iv. 18; viii. 24. Here it means what is heard, 
 report; and in the following verse, the act, that is, hearing. — Ed. 
 
CHAP. X. 1 7. EPISTLE TO THE ROMANS. 401 
 
 calling, which alone is efficacious and peculiar to the elect, 
 is distinguished from the outward voice of men. It is hence 
 evident, how foolishly some maintain, that all are indiscri- 
 minately the elect, because the doctrine of salvation is uni- 
 versal, and because God invites all indiscriminately to him- 
 self. But the generality of the promises does not alone and 
 by itself make salvation common to all : on the contrary, 
 the peculiar revelation, mentioned by the Prophet, confines 
 it to the elect. 
 
 1 7. Faith then is by hearing, &c. We see by this con- 
 clusion what Paul had in view by the gradation which he 
 formed ; it was to show, that wherever faith is, God has 
 there already given an evidence of his election ; and then, 
 that he, by pouring his blessing on the ministration of the 
 gospel, to illuminate the minds of men by faith, and thereby 
 to lead them to call on his name, had thus testified, that the 
 Gentiles were admitted by him into a participation of the 
 eternal inheritance. 
 
 And this is a remarkable passage with regard to the effi- 
 cacy of preaching ; for he testifies, that by it faith is pro- 
 duced. He had indeed before declared, that of itself it is 
 of no avail ; but that when it pleases the Lord to work, it 
 becomes the instrument of his power. And indeed the voice 
 of man can by no means penetrate into the soul ; and mor- 
 tal man would be too much exalted, were he said to have 
 the power to regenerate us ; the light also of faith is some- 
 thing sublimer than what can be conveyed by man : but all 
 these things are no hindrances, that God should not work 
 effectually through the voice of man, so as to create faith in 
 us through his ministry. 
 
 It must be further noticed, that faith is grounded on no- 
 thing else but the truth of God ; for Paul does not teach us 
 that faith springs from any other kind of doctrine, but he 
 expressly restricts it to the word of God ; and this restriction 
 would have been improper if faith could rest on the decrees 
 of men. Away then with all the devices of men when we 
 speak of the certainty of faith. Hence also the Papal con- 
 ceit respecting implicit faith falls to the ground, because it 
 tears away faith from the word ; and more detestable still is 
 
 2 c 
 
402 COMMENTARIES ON THE CHAP. X. 18. 
 
 that blasphemy, that the truth of the word remains sus- 
 pended until the authority of the Church establishes it. 
 
 18. But I say, Have they not 18. Sed dico, Nunquid non audi- 
 heard ? Yes verily, their sound went erunt ? Quinimo, In omnem terram 
 into all the earth, and their words exivit sonus eorum, et in fines orbis 
 unto the ends of the world. verba eorum. 
 
 19. But I say, Did not Israel 19. Sed dieo, Nunquid non cogno- 
 know ? First, Moses saith, I will pro- vit Israel ? Primus Moses dieit, Ego 
 voke you to jealousy by them that ad asmulationem provocabo vos in eo 
 are no people, and by a foolish na- qui non est populus, et in gente stulta 
 tion I will anger you. irritabo vos. 
 
 20. But Esaias is very bold, and 20. Iesaias autem audet et dicit, 
 saith, I was found of them that Inventus sum a non quserentibus me, 
 sought me not ; I was made manifest conspicuus factus sum iis qui me non 
 unto them that asked not after me. interrogabant. 
 
 21. But to Israel he saith, All day 21. De Israele autem dicit, Quo- 
 long I have stretched forth my hands tidie expandi manus meas ad popu- 
 unto a disobedient and gainsaying lum contumacem et contradicentem 
 people. (vel, non credentem.) 
 
 18. But I say, have they not heard ? &c. Since the minds 
 of men are imbued, by preaching, with the knowledge of God, 
 which leads them to call on God, it remained a question 
 whether the truth of God had been proclaimed to the Gen- 
 tiles ; for that Paul had suddenly betaken himself to the 
 Gentiles, there was by that novelty no small offence given. 
 He then asks, whether God had ever before directed his voice 
 to the Gentiles, and performed the office of a teacher towards 
 the whole world. But in order that he might show that the 
 school, into which God collects scholars to himself from any 
 part, is open in common to all, he brings forward a Prophet's 
 testimony from Ps. xix. 4 ; which yet seems to bear appar- 
 ently but little on the subject : for the Prophet does not 
 speak there of Apostles but of the material works of God ; 
 in which he says the glory of God shines forth so evidently, 
 that they may be said to have a sort of tongue of their own 
 to declare the perfections of God. 
 
 This passage of Paul gave occasion to the ancients to 
 explain the whole Psalm allegorically, and posterity have 
 followed them : so that, without doubt, the sun going forth 
 as a bridegroom from his chamber, was Christ, and the 
 heavens were the Apostles. They who had most piety, and 
 showed a greater modesty in interpreting Scripture, thought 
 
CHAP. X. 18. EPISTLE TO THE ROMANS. 403 
 
 that what was properly said of the celestial architecture, has 
 been transferred by Paul to the Apostles by way of allusion. 
 But as I find that the Lord's servants have everywhere with 
 great reverence explained Scripture, and have not turned 
 them at pleasure in all directions, I cannot be persuaded, 
 that Paul has in this manner misconstrued this passage. I 
 then take his quotation according to the proper and genuine 
 meaning of the Prophet ; so that the argument will be some- 
 thing of this kind, — God has already from the beginning 
 manifested his divinity to the Gentiles, though not by the 
 preaching of men, yet by the testimony of his creatures ; 
 for though the gospel was then silent among them, yet the 
 whole workmanship of heaven and earth did speak and make 
 known its author by its preaching. It hence appears, that 
 the Lord, even during the time in which he confined the 
 favour of his covenant to Israel, did not yet so withdraw 
 from the Gentiles the knowledge of himself, but that he ever 
 kept alive some sparks of it among them. He indeed mani- 
 fested himself then more particularly to his chosen people, 
 so that the Jews might be justly compared to domestic 
 hearers, whom he familiarly taught as it were by his own 
 mouth ; yet as he spoke to the Gentiles at a distance by the 
 voice of the heavens, he showed by this prelude that he de- 
 signed to make himself known at length to them also. 
 
 But I know not why the Greek interpreter |endered the 
 word Dip, hum, (jfodyyov avrcov, their sound ; for it means a 
 line, sometimes in building, and sometimes in writing. 1 As 
 
 1 Interpreters have been very much at a loss to account for this differ- 
 ence. The Apostle adopts the rendering of the Septuagint, as though the 
 Hebrew word had been DTIp. Though there is no copy, yet consulted, 
 that favours this reading, it is yet the probable one ; not only because the 
 Apostle sanctions it, but it is what the context demands, and especially the 
 parallelism which prevails in Hebrew poetry. In the next line " words " 
 are mentioned, and " voice " here would be the most suitable correspond- 
 ing term. But we may go back to the preceding distich, and find not 
 only a confirmation of this, but also an instance of terms being used in the 
 same passage in different senses, while yet the meaning is obvious to a 
 common reader, and at the same time intricate and puzzling to a critic. 
 The two distichs may be thus rendered, — 
 
 4. Without speech, and without words! 
 Not heard is their voice ! — 
 
 5. Through all the earth goes forth their voice, 
 
 And through the extremity of the world their words. 
 
404 COMMENTARIES ON THE CHAP. X. 19. 
 
 it is certain that the same thing is mentioned twice in this 
 passage, it seems to me probable, that the heavens are intro- 
 duced as declaring by what is written as it were on them, as 
 well as by voice, the power of God ; for by the word going 
 forth the Prophet reminds us, that the doctrine, of which the 
 heavens are the preachers, is not included within the narrow 
 limits of one land, but is proclaimed to the utmost regions 
 of the world. 
 
 19. But 1 say, has not Israel known ? This objection of 
 an opponent is taken from the comparison of the less with 
 the greater. Paul had argued, that the Gentiles were not 
 to be excluded from the knowledge of God, since he had 
 from the beginning manifested himself to them, though only 
 obscurely and through shadows, or had at least given them 
 some knowledge of his truth. What then is to be said of 
 Israel, who had been illuminated by a far different light of 
 truth ? for how comes it that aliens and the profane should 
 run to the light manifested to them afar off, and that the 
 holy race of Abraham should reject it when familiarly seen 
 by them ? For this distinction must be ever borne in mind, 
 " What nation is so renowned, that it has gods coming nigh 
 to it, as thy God at this day descends to thee 1" It was not 
 then without reason asked, why knowledge had not followed 
 the doctrine of the law, with which Israel was favoured. 
 
 First, Moses saith, &c. He proves by the testimony of 
 Moses, that there was nothing inconsistent in God in pre- 
 ferring the Gentiles to the Jews. The passage is taken from 
 that celebrated song, in which God, upbraiding the Jews 
 with their perfidiousness, declares, that he would execute 
 vengeance on them, and provoke them to jealousy by taking 
 the Gentiles into covenant with himself, because they had 
 
 They have no words, and yet they have words ; they have no voice, and 
 yet they have a voice. Here the first and the last line correspond, and 
 the second and the third. There is indeed a different term used for " words" 
 in the last line from that which is adopted in the first, but in the first there 
 are two, " speech," "IDK, and " words," ^"Of, which are expressed by 
 
 one, D vQ, in the last. It seems then most probable, that the true read- 
 ing has been retained by the Septuagint. 
 
 The " sound," or voice, as applied in this passage, means the report, the 
 news, respecting the gospel ; and the " words," the actual preaching of it. 
 — Ed. 
 
CHAP. X. 20. EPISTLE TO THE ROMANS. 405 
 
 departed to fictitious gods. " Ye have," he says, " by de- 
 spising and rejecting me, transferred my right and honour 
 to idols : to avenge this wrong, I will also substitute the 
 Gentiles in your place, and I will transfer to them what I 
 have hitherto given to you/' Now this could not have been 
 without repudiating the Jewish nation : for the emulation, 
 which Moses mentions, arose from this, — that God formed 
 for himself a nation from that which was not a nation, and 
 raised up from nothing a new people, who were to occupy 
 the place from which the Jews had been driven away, inas- 
 much as they had forsaken the true God and prostituted 
 themselves to idols. For though, at the coming of Christ, the 
 Jews were not gone astray to gross and external idolatry, 
 they had yet no excuse, since they had profaned the whole 
 worship of God by their inventions ; yea, they at length 
 denied God the Father, as revealed in Christ, his only-be- 
 gotten Son, which was an extreme kind of impiety. 
 
 Observe, that a foolish nation, and no nation, are the 
 same ; for without the hope of eternal life men have pro- 
 perly no existence. Besides, the beginning or origin of life 
 is from the light of faith : hence spiritual existence flows 
 from the new creation ; and in this sense Paul calls the 
 faithful the Avork of God, as they are regenerated by his 
 Spirit, and renewed after his image. Now from the word 
 foolish, we learn that all the wisdom of men, apart from the 
 word of God, is mere vanity. 1 
 
 20. But Isaiah is bold, and says, &c. As this prophecy is 
 somewhat clearer, that he might excite greater attention he 
 says that it was expressed with great confidence ; as though 
 he had said, — " The Prophet did not speak in a figurative 
 language, or with hesitation, but had in plain and clear 
 words declared the calling of the Gentiles." But the things 
 which Paul has here separated, by interposing a few words, 
 
 1 The quotation is from Deut. xxxii. 21, and it is literally the Hebrew 
 as well as the Septuagint, except that " you " is put for " them." The 
 contrast in Hebrew is very striking ; the whole verse is this, — 
 21. They have made me jealous by a no-God, 
 
 They have provoked me by their foolish idols : 
 And I will make them jealous by a no-people, 
 By a foolish nation will I provoke them. — Ed. 
 
406' COMMENTARIES ON THE CHAP. X. 21. 
 
 are found connected together in the Prophet, ch. lxv. 1, 
 where the Lord declares, that the time would come when he 
 should turn his favour to the Gentiles ; and he immediately 
 subjoins this reason, — that he was wearied with the perverse- 
 ness of Israel, which, through very long continuance, had 
 become intolerable to him. He then speaks thus, — " They 
 who inquired not of me before, and neglected my name, 
 have now sought me, (the perfect tense for the future to de- 
 note the certainty of the prophecy ;) they who sought me 
 not have beyond hope and desire found me." 1 
 
 I know that this whole passage is changed by some Rab- 
 bins, as though God promised that he would cause that the 
 Jews should repent of their defection : but nothing is more 
 clear than that he speaks of aliens ; for it follows in the 
 same context, — " I have said, Behold I come to a people, on 
 whom my name is not called." Without doubt, then, the 
 Prophet declares it as what would take place, that those 
 who were before aliens would be received by a new adoption 
 unto the family of God. It is then the calling of the Gen- 
 tiles ; and in which appears a general representation of the 
 calling of all the faithful ; for there is no one who anticipates 
 the Lord ; but we are all, without exception, delivered by 
 his free mercy from the deepest abyss of death, when there 
 is no knowledge of him, no desire of serving him, in a word, 
 no conviction of his truth. 
 
 21. But of Israel, &c. A reason is subjoined why God 
 passed over to the Gentiles ; it was because he saw that his 
 favour was become a mockery to the Jews. But that readers 
 may more fully understand that the blindness of the people 
 is pointed out in the second clause, Paul expressly reminds 
 us that the elect people were charged with their own wicked- 
 ness. Literally it is, "He says, to Israel;" but Paul has 
 imitated the Hebrew idiom ; for 7, lamed, is often put for 
 JD, men. And he says, that to Israel he stretched forth his 
 hands, whom he continually by his word invited to himself, 
 
 1 Is. lxv. 1. The two sentences are reversed ; the Septuagint and the 
 Hebrew are the same. The reason for changing the order does not ap- 
 pear ; but it may be observed, that it is an instance common in Hebrew, 
 where essentially the same idea is expressed in two successive lines, so that 
 it is immaterial which of them is put first. — Ed. 
 
CHAP. X. 21. EPISTLE TO THE ROMANS. 407 
 
 and ceased not to allure by every sort of kindness ; for these 
 are the two ways w T hich he adopts to call men, as he thus 
 proves his good-will towards them. However, he chiefly 
 complains of the contempt shown to his truth ; which is the 
 more abominable, as the more remarkable is the manner by 
 which God manifests his paternal solicitude in inviting men 
 by his word to himself. 
 
 And very emphatical is the expression, that he stretches 
 out his hands; for by seeking our salvation through the 
 ministers of his word, he stretches forth to us his hands no 
 otherwise than as a father who stretches forth his arms, 
 ready to receive his son kindly into his bosom. And he says 
 daily, that it might not seem strange to any one if he was 
 wearied in showing kindness to them, inasmuch as he suc- 
 ceeded not by his assiduity. A similar representation we 
 have in Jer. vii. 13 ; and xi. 7, where he says that he rose 
 up early to warn them. 
 
 Their unfaithfulness is also set forth by two most suitable 
 words. I have thought it right to render the participle 
 aireidovvra, refractory, or rebellious, and yet the rendering 
 of Erasmus and of the Old Translator, wdiich I have placed 
 in the margin, is not to be wholly disapproved. But since 
 the Prophet accuses the people of perverseness, and then 
 adds that they wandered through ways which were not good, 
 I doubt not but that the Greek Translator meant to express 
 the Hebrew word TT)D, surer, by two words, calling them 
 first disobedient or rebellious, and then gainsaying ; for their 
 contumacy showed itself in this, because the people, with 
 untamable pride and bitterness, obstinately rejected the 
 holy admonitions of the Prophets. 1 
 
 1 The passage is taken from Is. lxv. 2. The Septuagint is followed, 
 except that the order of the words in the first part of the sentence is 
 changed, though the Septuagint has preserved the order of the original. 
 The version is according to the Hebrew, with the exception of the last 
 word, which from its form, the last radical letter being doubled, can hardly 
 be expressed in another language by a single term, and so the Septuagint 
 has employed two. It means " revolting again and again," or wilfully re- 
 volting. The simple verb "ID, signifies to turn aside, to revolt, to aposta- 
 tize : and in a reduplicate form, as here, it means either a repeated or an 
 obstinate revolt. Indeed the revolt or the apostasy of the Jews was both 
 reiterated and perverse, as their history abundantly testifies. — Ed. 
 
408 
 
 COMMENTARIES ON THE 
 
 CHAP. XI. 1. 
 
 CHAPTER XI. 
 
 1. I say then, Hath God cast 
 away his people ? God forbid. For 
 I also am an Israelite, of the seed of 
 Abraham, of the tribe of Benjamin. 
 
 2. God hath not cast away his 
 people which he foreknew. Wot ye 
 not what the scripture saith of 
 Elias ? how he maketh intercession 
 to God against Israel, saying, 
 
 3. Lord, they have killed thy pro- 
 phets, and digged down thine altars ; 
 and I am left alone, and they seek 
 my life. 
 
 4. But what saith the answer of 
 God unto him ? I have reserved to 
 myself seven thoxisand men, who 
 have not bowed the knee to the 
 image o/"Baal. 
 
 5. Even so then at this present 
 time also there is a femnant accord- 
 ing to the election of grace. 
 
 6. And if by grace, then is it no 
 more of works ; otherwise grace is 
 no more grace. But if it be of 
 works, then is it no more grace ; 
 otherwise work is no more work. 
 
 1. Dico igitur, Num abjecit Deus 
 populum suum ? absit : etenim ego 
 Israelita sum, ex genere Abrahse, 
 tribu Beniamin. 
 
 2. Non abjecit Deus populum 
 suum quem prsecognovit. An nesci- 
 tis in Elia quid scriptura dicat ? 
 quomodo appellet Deum adversus 
 Israel, dicens, 
 
 3. Domine, Prophetas tuas occi- 
 derunt, et altaria tua diruerunt, et 
 ego relictus sum solus, et quserunt 
 animam meam. 
 
 4. Sed quid dicit ei oraculum? 1 
 Reservavi mihi ipsi septem millia 
 virorum, qui non flexerunt genu 
 imagini Baal. 
 
 5. Sic ergo et hoc tempore, reli- 
 quiae secundum electionem gratise 
 supersunt : 
 
 6. Quod si per gratiam, jam non 
 ex operibus ; alioqui gratia, jam non 
 est gratia : si vero ex operibus, jam 
 non est gratia ; alioqui opus, jam 
 non est opus. 
 
 1. / say then, &c. What lie has hitherto said of the blind- 
 ness and obstinacy of the Jews, might seem to import that 
 Christ at his coming had transferred elsewhere the promises 
 of God, and deprived the Jews of every hope of salvation. 
 This objection is what he anticipates in this passage, and he 
 so modifies what he had previously said respecting the repu- 
 diation of the Jews, that no one might think that the cove- 
 nant formerly made with Abraham is now abrogated, or that 
 God had so forgotten it that the Jews were now so entirely 
 alienated from his kingdom, as the Gentiles were before the 
 coming of Christ. All this he denies, and he will presently 
 show that it is altogether false. But the question is not 
 whether God had justly or unjustly rejected the people ; for 
 
 1 " Oraculum," « x? f n u - ar " r ^' i s, the oracle, the divine response. The 
 answer is put for him who gave the answer, for it is "Jehovah" in the 
 passage that is quoted ; as " Scripture " in verse 2, and in other places, 
 means him who speaks in the Scripture. — Ed. 
 
CHAP. XI. 2. EPISTLE TO THE KOMANS. 409 
 
 it was proved in the last chapter that when the people, 
 through false zeal, had rejected the righteousness of God, 
 they suffered a just punishment for their presumption, were 
 deservedly blinded, and were at last cut off from the cove- 
 nant. 
 
 The reason then for their rejection is not now under con- 
 sideration ; but the dispute is concerning another thing, 
 which is this, That though they deserved such a punishment 
 from God, whether yet the covenant which God made for- 
 merly with the fathers was abolished. That it should fail 
 through any perfidiousness of men, was wholly unreasonable ; 
 for Paul holds this as a fixed principle, that since adoption 
 is gratuitous and based on God alone and not on men, it 
 stands firm and inviolable, howsoever great the unfaithfulness 
 of men may be, which may tend to abolish it. It was 
 necessary that this knot should be untied, lest the truth and 
 election of God should be thought to be dependent on the 
 worthiness of men. 
 
 For I am also an Israelite, &c. Before he proceeds to 
 the subject, he proves, in passing, by his own example, how 
 unreasonable it was to think that the nation was utterly 
 forsaken by God ; for he himself was in his origin an Israelite, 
 not a proselyte, or one lately introduced into the common- 
 wealth of Israel. As then he was justly deemed to be one 
 of God's special servants, it was an evidence that God's 
 favour rested on Israel. He then assumes the conclusion as 
 proved, which yet he will hereafter explain in a satisfactory 
 manner. 
 
 That in addition to the title of an Israelite, he called 
 himself the seed of Abraham, and mentioned also his own 
 tribe ; this he did that he might be counted a genuine 
 Israelite, and he did the same in his Epistle to the Philip- 
 pians, ch. iii. 4. But what some think, that it was done to 
 commend God's mercy, inasmuch as Paul sprung from that 
 tribe which had been almost destroyed, seems forced and 
 far-fetched. 
 
 2. Ood has not cast away, &c. This is a negative answer, 
 accompanied with a qualifying clause ; for had the Apostle 
 unreservedly denied that the people were rejected, he would 
 
410 COMMENTARIES ON THE CHAP. XI. 2. 
 
 have been inconsistent with himself; but by adding a modi- 
 fication, he shows it to be such a rejection, as tbat God's 
 promise is not thereby made void. So the answer may be 
 divided into two parts, — that God has by no means cast 
 away the whole race of Abraham, contrary to the tenor of 
 his own covenant, — and that yet the fruit of adoption does 
 not exist in all the children of the flesh, for secret election 
 precedes. Thus general rejection could not have caused 
 that no seed should be saved ; for the visible body of the 
 people was in such a manner rejected, that no member of 
 the spiritual body of Christ was cut off. 
 
 If any one asks, " Was not circumcision a common sym- 
 bol of God's favour to all the Jews, so that they ought to 
 have been all counted his people ?" To this the obvious 
 answer is, — That as outward calling is of itself ineffectual 
 without faith, the honour which the unbelieving refuse when 
 offered, is justly taken from them. Thus a special people 
 remain, in whom God exhibits an evidence of his faithful- 
 ness ; and Paul derives the origin of constancy from secret 
 election. For it is not said here that God regards faith, but 
 that he stands to his own purpose, so as not to reject the 
 people whom he has foreknown. 
 
 And here again must be noticed what I have before 
 reminded you of, — that by the verb foreknow, is not to be 
 understood a foresight, I know not what, by which God 
 foresees what sort of being any one will be, but that good 
 pleasure, according to which he has chosen those as sons to 
 himself, who, being not yet born, could not have procured for 
 themselves his favour. 1 So he says to the Galatians, that 
 
 1 That foreknowledge here includes election or predestination, as Atigus- 
 tine maintains, is evident from what follows in verse 5, where " the rem- 
 nant" is said to be reserved " according to the election of grace," or 
 gratuitous election. If it be gratuitous, then it cannot be according to 
 any foreseen works : and works are expressly excluded in verse 6. Were 
 it otherwise, were foreseen works the ground of election, there would be no 
 suitableness nor congruity in such terms as foreknowledge and election on 
 the subject. It would have been much more appropriate in this case for 
 the Apostle to say, " God will receive every Jew who will render himself 
 worthy by his works." On this supposition there was no necessity for him 
 to go back to election to remove the objection which he had stated : he 
 had only to refer to the terms of the gospel, which regard Jews and Gen- 
 tiles without any difference. But instead of doing this, which seems ade- 
 
CHAP. XL 2. EPISTLE TO THE ROMANS. 41 1 
 
 they had been known by God, (Gal. iv. 9) ; for he had anti- 
 cipated them with his favour, so as to call them to the 
 knowledge of Christ. We now perceive, that though uni- 
 versal calling may not bring forth fruit, yet the faithfulness 
 of God does not fail, inasmuch as he always preserves a 
 Church, as long as there are elect remaining ; for though 
 God invites all people indiscriminately to himself, yet he 
 does not inwardly draw any but those whom he knows to 
 be his people, and whom he has given to his Son, and of 
 whom also he will be the faithful keeper to the end. 
 
 Know ye not, &c. As there were so few of the Jews who 
 had believed in Christ, hardly another conclusion could have 
 been drawn from this small number, but that the whole 
 race of Abraham had been rejected ; and creep in might 
 this thought, — that in so vast a ruin no sign of God's favour 
 appeared : for since adoption was the sacred bond by which 
 the children of Abraham were kept collected under the pro- 
 tection of God, it was by no means probable, unless that had 
 ceased, that the people should be miserably and wretchedly 
 dispersed. To remove this offence, Paul adopts a most suit- 
 able example ; for he relates, that in the time of Elias there 
 was such a desolation, that there remained no appearance of 
 a Church, and yet, that when no vestige of God's favour ap- 
 peared, the Church of God was, as it were, hid in the grave, 
 and was thus wonderfully preserved. 
 
 It hence follows, that they egregiously mistake who form 
 an opinion of the Church according to their own perceptions. 
 And surely if that celebrated Prophet, who was endued with 
 so enlightened a mind, was so deceived, when he attempted 
 by his own judgment to form an estimate of God's people, 
 what shall be the case with us, whose highest perspicuity, 
 when compared with his, is mere dulness ? Let us not then 
 determine any thing rashly on this point ; but rather let 
 this truth remain fixed in our hearts — that the Church, 
 though it may not appear to our eyes, is sustained by the 
 
 quate to the purpose, he gives an answer by referring to the foreknowledge 
 and free election of God. There is no way to account for this, except by 
 admitting, that election is an efficacious purpose which secures the salva- 
 tion of those who are its objects, who have been chosen in Christ before 
 the foundation of the world. — Ed. 
 
412 COMMENTARIES ON THE CHAP. XL 2. 
 
 secret providence of God. Let it also be remembered by us, 
 that they are foolish and presumptuous who calculate the 
 number of the elect according to the extent of their own 
 perception : for God has a way, easy to himself, hidden from 
 tis, by which he wonderfully preserves his elect, even when 
 all things seem to us past all remedy. 
 
 And let readers observe this, — that Paul distinctly com- 
 pares here, and elsewhere, the state of things in his time 
 with the ancient condition of the Church, and that it serves 
 in no small degree to confirm our faith, when we bear in 
 mind, that nothing happens to us, at this day, which the 
 holy Fathers had not formerly experienced : for novelty, we 
 know, is a grievous engine to torment weak minds. 
 
 As to the words, In Elias, I have retained the expression 
 of Paul ; for it may mean either in the history or in the 
 business of Elias ; though it seems to me more probable, that 
 Paul has followed the Hebrew mode of speaking ; for 3, 
 beth, which is rendered in the Greek by ev, in, is often 
 taken in Hebrew for of. 
 
 How he appeals to God, &C. 1 It was certainly a proof 
 how much Elias honoured the Lord, that for the glory of his 
 name he hesitated not to make himself an enemy to his own 
 nation, and to pray for their utter ruin, because he thought 
 that the religion and worship of God had perished among 
 them : but he was mistaken in charging the whole nation, 
 himself alone excepted, with that impiety, for which he 
 wished them to be severely visited. There is however in 
 this passage, which Paul quotes, no imprecation, but a com- 
 
 1 " Quomodo appellet Deum adversus Israel — how he appeals to or calls 
 on God against Israel ; " i>s hrvyxuvu tZ &iSi xara raZ 'l^ah^- ; " how he 
 solicits (interpellet) God against Israel," Beza; " when he pleadeth with 
 God against Israel," Doddridge ; '•' when he complaineth to God against 
 Israel," Maeknight. To " complain to God against, or, with respect to, 
 Israel," would probably be the most suitable rendering. See Acts xxv. 24. 
 
 The quotation in the following verse is from 1 Kings xix. 10, and is not 
 taken literally, either from the Hebrew, or from the Septuagint. The 
 order of the two first clauses is changed ; " prophets," and not " altars," 
 are mentioned first : in these he has adopted the words of the Septuagint, 
 but in the clause which follows he has changed the terms; instead of *«) 
 
 vvri>>i\iif/.fMJ!.i lya (tovaruTos, the Apostle has xayco vvri\ii<p/)r)v ftovo s ; and he 
 
 has left out the words, " to take it away" after life. The case is similar 
 with the quotation in ver. 4, from 1 Kings xix. 18. The sense is given, but 
 not exactly the words, either from the Hebrew or the Septuagint. — Ed. 
 
CHAP. XL 5. EPISTLE TO THE ROMANS. 413 
 
 plaint only : but as he complains in such a way as to despair 
 of the whole people, there is no doubt but that he gave them 
 up to destruction. Let us then especially notice what is 
 said of Elias, which was this, — that when impiety had 
 everywhere prevailed, and overspread almost the whole land, 
 he thought, that he was left alone. 
 
 / have reserved for myself seven thousand, &c. Though 
 you may take this finite for an indefinite number, it was yet 
 the Lord's design to specify a large multitude. Since then the 
 grace of God prevails so much in an extreme state of things, 
 let us not lightly give over to the devil all those whose piety 
 does not openly appear to us. It also ought to be fully 
 imprinted on our minds, — that however impiety may every- 
 where prevail, and dreadful confusion spread on every side, 
 yet the salvation of many remains secured under the seal of 
 God. 1 But that no one may under this error indulge his 
 own sloth, as many seek hiding-places for their vices in the 
 hidden providences of God, it is right to observe again, — that 
 they only are said to be saved who continue sound and un- 
 polluted in the faith of God. This circumstance in the case 
 ought also to be noticed, — that those only remained safe 
 who did not prostitute their body, no, not even by an ex- 
 ternal act of dissimulation, to the worship of idols ; for he 
 not only ascribes to them a purity of mind, but that they 
 had also kept their body from being polluted by any filthi- 
 ness of superstition. 2 
 
 So then also at this time, &c. He applies the example to 
 his own age ; and to make all things alike, he calls God's 
 people a remnant, that is, in comparison with the vast num- 
 ber in whom impiety prevailed : and alluding at the same 
 time to the prophecy he had quoted from Isaiah, he shows, 
 
 1 Parens observes, that these seven thousand had no public ministry, 
 for that was idolatrous ; and that yet they were preserved by such in- 
 struction as they derived from the written word. — Ed. 
 
 2 Calvin, as some others, has supplied " image" before " Baal," as the 
 feminine article rn is by Paid prefixed to it. In the Septuagint it is 
 "tZ , and a masculine pronoun is found at the end of the verse in 1 Kings 
 xix. 18, so that it could not have been a female deity, as some have sup- 
 posed. It is indeed evident, especially from a passage in Tobit, ch. i. 5, 
 that there was a female deity of this name ; but the text in Kings will not 
 allow us to regard this goddess to be intended. — Ed. 
 
414 COMMENTARIES ON THE CHAP. XL 6. 
 
 that in the midst of a miserable and confused desolation the 
 faithfulness of God yet shone forth, for there was still some 
 remnant : and in order more fully to confirm this, he ex- 
 pressly calls them a remnant that survived through the 
 grace of God : and thus he bore witness that God's election 
 is unchangeable, according to what the Lord said to Elias, 
 — that where the whole people had fallen away to idolatry, 
 he had reserved for himself seven thousand : and hence we 
 conclude, that through his kindness they were delivered 
 from destruction. Nor does he simply speak of grace ; but 
 he now calls our attention also to election, that we may 
 learn reverently to rely on the hidden purpose of God. 
 
 One thing then that is laid down is, — that few are saved 
 in comparison with the vast number of those who assume 
 the name of being God's people ; the Other is, — that those 
 are saved by God's power whom he has chosen with no re- 
 gard to any merit. The election of grace is a Hebrew idiom 
 for gratuitous election. 
 
 6. If through grace, it is no more by ivorhs, &c. This 
 amplification is derived from a comparison between things 
 of an opposite character ; for such is the case between God's 
 grace and the merit of works, that he who establishes the 
 one overturns the other. 
 
 But if no regard to works can be admitted in election, 
 without obscuring the gratuitous goodness of God, which he 
 designed thereby to be so much commended to us, what 
 answer can be given to Paul by those infatuated persons, 
 {phrenetici — insane,) who make the cause of election to be 
 that worthiness in us which God has foreseen ? For whether 
 you introduce works future or past, this declaration of Paul 
 opposes you ; for he says, that grace leaves nothing to 
 works. Paul speaks not here of our reconciliation with 
 God, nor of the means, nor of the proximate causes of our sal- 
 vation ; but he ascends higher, even to this, — why God, before 
 the foundation of the world, chose only some and passed by 
 others : and he declares, that God was led to make this dif- 
 ference by nothing else, but by his own good pleasure ; for 
 if any place is given to works, so much, he maintains, is 
 taken away from grace. 
 
CHAP. XI. 6. EPISTLE TO THE ROMANS. 41 5 
 
 It hence follows, that it is absurh to blend foreknowledge 
 of works with election. For if God chooses some and re- 
 jects others, as he has foreseen them to be worthy or un- 
 worthy of salvation, then the grace of God, the reward of 
 works being established, cannot reign alone, but must be 
 only in part the cause of our election. For as Paul has rea- 
 soned before concerning the justification of Abraham, that 
 where reward is paid, there grace is not freely bestowed ; so 
 now he draws his argument from the same fountain, — that 
 if works come to the account, when God adopts a certain 
 number of men unto salvation, reward is a matter of debt, 
 and that therefore it is not a free gift. 1 
 
 Now, though he speaks here of election, yet as it is a 
 general reasoning which Paul adopts, it ought to be applied 
 to the whole of our salvation ; so that we may understand, 
 that whenever it is declared that there are no merits of 
 works, our salvation is ascribed to the grace of God, or ra- 
 ther, that we may believe that the righteousness of works is 
 annihilated, whenever grace is mentioned. 
 
 7. What then? Israel hath not 7. Quid ergo? Quod qiuerit Is- 
 obtained that which he seeketh for ; reel, non est assequutus ; 2 electio 
 but the election hath obtained it, and autem assequuta est, reliqui vero 
 the rest were blinded excsecati fuerunt ; 
 
 8. (According as it is written, God 8. Quemadmodum scriptum est, 
 hath given them the spirit of slum- Dedit illis Deus spiritum compunc- 
 ber, eyes that they should not see, tionis, oculos ut non videant, et au- 
 and ears that they should not hear) res ut non audiant, usque ad hodier- 
 unto this day. num diem. 
 
 1 The last half of this verse is considered spurious by Griesbach, being 
 not found in the greatest number of MSS., nor in the Vulgate, nor in the 
 Latin Fathers ; but it is found in some of the Greek Fathers, Theodoret, 
 CEcumenius, Photius, and in the text, though not in the comment of Chrysos- 
 tom, and in Theophylact. with the exception of the last clause, " Otherwise 
 work," &c. The iSyriae and Arabic versions also contain the whole verse. 
 The argument is complete without the last portion, which is, in fact, a re- 
 petition of the first in another form. But this kind of statement is wholly 
 in unison with the character of the Apostle's mode of writing. He often 
 states a thing positively and negatively, or in two different ways. See 
 chap. iv. 4, 5 ; ix. 1 ; Eph. ii. 8, 9. Then an omission is more probable 
 than an addition. Beza, Parens, Wolftus, &c, regard it as genuine, and 
 Doddridge and Macknight have retained it in their versions. Every rea- 
 son, except the number of MSS., is in favour of its genuineness. — Ed. 
 
 2 Literally it is, " what Israel seeks, this he has not obtained." The 
 pronoun for " this," roirou Griesbach has displaced, and introduced muri 
 in its stead, as the most approved reading. — Ed. 
 
416 COMMENTARIES ON THE CHAP. XI. 7. 
 
 9. And David saith, Let their table 9. Et David dicit, Fiat mensa 
 be made a snare, and a trap, and a eorum in laqueum et in captionem 
 stumbling-block, and a recompense et in oftendiculuni et in retributio- 
 imto them : nem ipsis : 
 
 10. Let their eyes be darkened, 10. Obscurentur oculi eorum ne 
 that they may not see, and bow down videant, et dorsum eorum semper in- 
 their back alway. curva. 
 
 7. What then ? What Israel seeks, &c. As he is here en- 
 gaged on a difficult subject, he asks a question, as though 
 he was in doubt. He intended, however, by expressing this 
 doubt, to render the answer, which immediately follows, 
 more evident ; for he intimates, that no other can be given ; 
 and the answer is, — that Israel in vain laboured to seek sal- 
 vation, because his attempt was absurd. Though he men- 
 tions here no cause, yet as he had expressed it before, he 
 certainly meant it to be understood in this place. For his 
 words are the same, as though he had said, — that it ought 
 not to seem strange, that Israel gained nothing in striving 
 after righteousness. And hence is proved what he presently 
 subjoins concerning election, — For if Israel has obtained no- 
 thing by merit, what have others obtained whose case or 
 condition was not better? Whence has come so much differ- 
 ence between equals ? Who does not here see that it is 
 election alone which makes the difference? 
 
 Now the meaning of the word election here is doubtful ; 
 for to some it seems that it ought to be taken in a collective 
 sense, for the elect themselves, that there may be a corre- 
 spondence between the two clauses. Of this opinion I do not 
 disapprove, provided it be allowed that there is something 
 more in the word than if he had said, the elect, even this, — 
 that he intimates that there was no other reason for obtain- 
 ing their election, as though he said, — " They are not those 
 who strive by relying on merits, but those whose salvation 
 depends on the gratuitous election of God." For he dis- 
 tinctly compares with the whole of Israel, or body of the 
 people, the remnant which was to be saved by God's grace. 
 It hence follows, that the cause of salvation exists not in 
 men, but depends on the good pleasure of God alone. 
 
 And the rest have been blinded} As the elect alone are 
 
 1 " Excsecati fuerunt," Ivn^rHrav ; it means hardened, stupified, rendered 
 callous or obdurate. Occalluerunt — " were hardened," Beza ; both Mac- 
 
CHAP. XL 7. EPISTLE TO THE ROMANS. 41 7 
 
 delivered by God's grace from destruction, so all who are not 
 elected must necessarily remain blinded. For what Paul 
 means with regard to the reprobate is, — that the beginning 
 of their ruin and condemnation is from this — that they are 
 forsaken by God. 
 
 The quotations which he adduces, collected from various 
 parts of Scripture, and not taken from one passage, do seem, 
 all of them, to be foreign to his purpose, when you closely 
 examine them according to their contexts ; for you will find 
 that in every passage, blindness and hardening are men- 
 tioned as scourges, by which God punished crimes already 
 committed by the ungodly ; but Paul labours to prove here, 
 that not those were blinded, who so deserved by their 
 wickedness, but who were rejected by God before the foun- 
 dation of the world. 
 
 You may thus briefly untie this knot, — that the origin 
 of the impiety which provokes God's displeasure, is the 
 perversity of nature when forsaken by God. Paul there- 
 fore, while speaking of eternal reprobation, has not without 
 reason referred to those things which proceed from it, as 
 fruit from the tree or river from the fountain. The ungodly 
 are indeed, for their sins, visited by God's judgment with 
 blindness ; but if we seek for the source of their ruin, we 
 must come to this, — that being accursed by God, they can- 
 not by all their deeds, sayings, and purposes, get and obtain 
 any thing but a curse. Yet the cause of eternal reprobation is 
 so hidden from us, that nothing remains for us but to wonder 
 at the incomprehensible purpose of God, as we shall at length 
 see by the conclusion. But they reason absurdly who, when- 
 ever a word is said of the proximate causes, strive, by bringing 
 forward these, to cover the first, which is hid from our view ; 
 as though God had not, before the fall of Adam, freely de- 
 termined to do what seemed good to him with respect to the 
 whole human race on this account, — because he condemns 
 his corrupt and depraved seed, and also, because he repays 
 to individuals the reward which their sins have deserved. 1 
 
 knight and Doddridge render it, " blinded." It is applied to the heart in 
 Mark vi. 52 ; viii. 1*7 ; John xii. 40, — to the mind in 2 Cor. iii. 14. — Ed. 
 The foregoing reasoning is not satisfactory : it goes beyond the evi- 
 dent meaning of the Apostle. He no doubt quoted the texts according to 
 
 2D 
 
 ' 
 
418 COMMENTARIES ON THE CHAP. XI. 8. 
 
 8. Given them has God, &c. There is no doubt, I think, 
 but that the passage quoted here from Isaiah is that which 
 Luke refers to in Acts, as quoted from him, only the words 
 are somewhat altered. Nor does he record here what we 
 find in the Prophet, but only collects from him this senti- 
 ment, — that they were imbued from above with the spirit of 
 maliciousness, so that they continued dull in seeing and 
 hearing. The Prophet was indeed bidden to harden the 
 heart of the people : but Paul penetrates to the very foun- 
 tain, — that brutal stupor seizes on all the senses of men, 
 after they are given up to this madness, so that they excite 
 themselves by virulent stimulants against the truth. For 
 he does not call it the spirit of giddiness, but of compunc- 
 tion, when the bitterness of gall shows itself; yea, when 
 there is also a fury in rejecting the truth. And he declares, 
 that by the secret judgment of God the reprobate are so de- 
 mented, that being stupified, they are incapable of forming 
 a judgment ; for when it is said, that by seeing they see 
 nothing, the dulness of their senses is thereby intimated. 1 
 
 Then Paul himself adds, to this very day, lest any one 
 should object and say, that this prophecy had been formerly 
 fulfilled, and that it was therefore absurd to apply it to the 
 
 their original design, and to say he did not is to assert what is incapable of 
 being proved, and what is even contrary to the Apostle's reasoning through- 
 out. The hardening or blinding spoken of by the Prophets, is stated uni- 
 formly as a punishment for previous unbelief and impenitence, as admitted 
 by our author himself, and the obvious fact as to the Jews in the Apostle's 
 days, was an evidence of the same, and though he states not this fact here, 
 he states it in the sequel of this Epistle. But why some were hardened 
 and others were softened, is what must be resolved altogether to the will of 
 God. This, and no more than this, is what the Apostle evidently teaches 
 here: and it is neither wise nor right to go beyond what is expressly taught, es- 
 pecially on a subject of a nature so mysterious and incomprehensible. — Ed. 
 1 The quotation in this verse is taken from two passages : the first 
 clause is from Is. xxix. 10, and the rest from Is. vi. 9, or Deut. xxix. 4. 
 The first clause is not exactly according to the Hebrew or the Septuagint : 
 instead of ' ; God gave them," &c, it is in the Septuagint, "the Lord hath 
 made you drink," &c, and in Hebrew, " Jehovah has poured upon you," 
 &c. It is the " spirit of slumber " in both, or rather, " of deep sleep " — 
 ncmn, a dead or an overwhelming sleep ; and xaruv6%i;, though not as to 
 its primary sense the same, is yet used according to this meaning. The 
 verb means to puncture, to prick, either with grief or remorse, and also to 
 affect with stupor. The latter idea the noun must have in this place, for the 
 Hebrew does not admit of the other. The latter part is found in substance, 
 though not in the same form of words in the two places referred to.— Ed. 
 
OHAP. XI. 9. EPISTLE TO THE ROMANS. 41.9 
 
 time of the gospel: this objection he anticipates, by sub- 
 joining, that it was not only a blindness of one day, which 
 is described, but that it had continued, together with the 
 unhealable obstinacy of the people, to the coming of Christ. 1 
 9. And David says, &c. In this testimony of David there 
 is also made some change in the words, but it is not what 
 changes the meaning. For he thus speaks, " Let their table 
 before them become a snare, and their peaceful things a 
 trap ;" there is no mention of retribution. As to the main 
 point there is sufficient agreement. The Prophet prays, that 
 whatever is desirable and happy in life might turn out to 
 the ruin and destruction of the ungodly ; and this is what 
 he means by table and peaceful things? He then gives them 
 up to blindness of spirit and weakening of strength ; the 
 one of which he expresses by the darkening of the eyes, and 
 
 1 Some consider this passage as taken from Deut. xxix. 4, and regard 
 the last words as part of the quotation. — Ed. 
 
 2 Grotius understands by " table " guests, or friends, who partake of the 
 provisions spread on the table. The wish is, that these should be a snare, 
 &c. " Table," according to Parens, means luxury or festivity : and he 
 adds, that there are here three metaphors, — the ensnaring of birds — the 
 entrapping of wild beasts — and the stumbling in the dark, or that of blind 
 men. Then the recompense or retaliation implies, that this evil of being 
 ensnared and entrapped, and of stumbling, are only just retaliations for 
 similar acts on their part : as they had ensnared, entrapped, and caused 
 others to stumble, it was but just that they should be treated in the same 
 way. And if we take " table " as a metonymy for friends or guests, the 
 meaning would be very striking. And we know that the very friends and 
 confederates of the Jews became their enemies and effected their ruin. See 
 Jer. xxxviii. 22. 
 
 The subject of imprecations is attended with some difficulty. To impre- 
 cate, or to pronounce a curse on others, or to wish others accursed, was 
 forbidden even under the law, and it is expressly forbidden under the 
 gospel, Matt. v. 45 ; Rom. xii. 14 ; we have the example of our Saviour 
 praying for his enemies even on the cross ; and yet we find that God pro- 
 nounced a curse on all the transgressors of the law, Deut. xxvii. 26, — that 
 Christ pronounced a curse on Chorazin and Bethsaida, — that the Psalmist 
 often imprecated vengeance on his enemies, Ps. v. 10 ; cix. 7-15, — that the 
 Apostle cursed Alexander the coppersmith, 2 Tim. iv. 14, — and that John 
 bids us not to pray for him who sins the sin unto death, 1 John v.' 16. 
 
 The truth is, that circumstances make the difference ; what is forbidden 
 in one respect is allowed in another. The rule to man is, not to curse, but 
 to bless, except to pronounce on God's enemies as such the judgment 
 which God has already denounced on them. But to curse individuals is 
 what no one is allowed to do, except he be inspired so as to know who 
 those are who are given up by God to final judgment ; which may be sup- 
 posed to have been the case with the Psalmist and with St. Paul. — Ed. 
 
420 COMMENTARIES ON THE CHAP. XI. 9. 
 
 the other by the incurvation of the back. But that this 
 should be extended almost to the whole nation, is not to be 
 wondered at ; for we know, that not only the chief men were 
 incensed against David, but that the common people were 
 also opposed to him. It appears plain, that what is read in 
 that passage Avas not applied to a few, but to a large num- 
 ber ; yea, when we consider of whom David was a type, there 
 appears to be a spiritual import in the opposite clause. 1 
 
 Seeing then that this imprecation remains for all the ad- 
 versaries of Christ, — that their meat shall be converted into 
 poison, (as we see that the gospel is to be the savour of death 
 unto death,) let us embrace with humility and trembling the 
 grace of God. We may add, that since David speaks of the 
 Israelites, who descended according to the flesh from Abra- 
 ham, Paul fitly applies his testimony to the subject in hand, 
 that the blindness of the majority of the people might not 
 appear new or unusual. 
 
 11. I say then, Have they stum- 11. Dico igitur, Num impegerunt 
 bled that they should fall ? God for- ut corruerent ? Absit : sed eorum 
 bid : but rather through their fall lapsu salus contigit gentibus in hoc, 
 salvation is come unto the Gentiles, ut ipsi ad asmulationem provocaren- 
 for to provoke them to jealousy. tur. 
 
 12. Now, if the fall of them be the 12. Si vero eorum lapsus divitiee 
 riches of the world, and the dimmish- sunt mundi, et imminutio eorum 
 ing of them the riches of the Gen- divitise gentium, quanto magis com- 
 tiles : how much more their fulness ? plementum ipsorum ? 
 
 13. For I speak to you Gentiles, 13. Vobisenim dico gentibus, qua- 
 inasmuch as I am the apostle of the tenus certe ego gentium sum Apos- 
 Gentiles, I magnify mine office : tolus, ministerium meum illustror, 
 
 14. If by any means I may provoke 14. Si quomodo ad semulationem 
 to emulation them which are my flesh, provocavero carnem meam, et aliquos 
 and might save some of them. ex ea salvos fecero : 
 
 15. For if the casting away of them ] 5. Si enim rejectio eorum, recon- 
 
 1 Ps. lxix. 22, 23. The passage is given as in the Septuagint, except 
 that xai tig 6>fya.v is added, and the two following words are transposed, with 
 avroTs put after them, and avravo^o^a is put for a.vra.-rohoiriv . The 10th verse 
 is given without any variation from the Septuagint. The Hebrew is in 
 words considerably different, and more so in our version than it really is. 
 The word, D^Qv^*, is improperly rendered " welfare," while it ought to be 
 "recompenses," or, according to Trcmelius and Bp. Horseley, " retribu- 
 tions," or "retribution." See Is. xxxiv. 8. The last clause of the 10th 
 verse, though in meaning the same, is yet wholly different in words from 
 the Hebrew, which is thus correctly rendered in our version, " and make 
 their loins continually to shake." The idea in both instances is the taking 
 away of vigour and strength. — Ed. 
 
CHAP. XI. 11. EPISTLE TO THE ROMANS. 421 
 
 be the reconciling of the world, what ciliatio est mundi, quid assumptio 
 shall the receiving of them be, but life nisi vita ex mortuis ? 
 from the dead ? 
 
 11. Have they stumbled, &c. You will be greatly hinder- 
 ed in understanding this argument, except you take notice, 
 that the Apostle speaks sometimes of the whole nation of 
 the Jews, and sometimes of single individuals ; for hence 
 arises the diversity, that onewhile he speaks of the Jews as 
 being banished from the kingdom of God, cut off from the 
 tree and precipitated by God's judgment into destruction, 
 and that at another he denies that they had fallen from 
 grace, but that on the contrary they continued in the pos- 
 session of the covenant, and had a place in the Church of 
 God. 
 
 It is then in conformity with this difference that he now 
 speaks ; for since the Jews for the most part rejected Christ, 
 so that perverseness had taken hold almost on the whole 
 nation, and few among them seemed to be of a sane mind, 
 he asks the question, whether the Jewish nation had so 
 stumbled at Christ, that it was all over with them univer- 
 sally, and that no hope of repentance remained. Here he 
 justly denies that the salvation of the Jews was to be de- 
 spaired of, or that they were so rejected by God, that there 
 was to be no future restoration, or that the covenant of 
 grace, which he had once made with them, was entirely 
 abolished, since there had ever remained in that nation the 
 seed of blessing. That we are so to understand his meaning 
 is evident from this, — that having before connected a sure 
 ruin with blindness, he now gives a hope of rising again ; 
 which two things are wholly different. They then, who per- 
 versely stumbled at Christ, fell and fell into destruction • 
 yet the nation itself had not fallen, so that he who is a Jew. 
 must necessarily perish or be alienated from God. 
 
 But by their fall salvation has come to the Gentiles, &c. 
 The Apostle asserts two things in this place,- — that the fall 
 of the Jews had turned out for salvation to the Gentiles ; 
 but to this end — that they might be kindled by a sort of 
 jealousy, and be thus led to repentance. He no doubt had 
 an eye to the testimony of Moses, which he had already 
 
422 COMMENTARIES Q2ST THE CHAP. XI. 12. 
 
 quoted, where the Lord threatened Israel, — that as he had 
 been provoked by them to emulation through their false 
 gods ; so he also, according to the law of retaliation, would 
 provoke them by a foolish nation. 
 
 The word here used denotes the feeling of emulation or 
 •jealousy with which we are excited, when we see another 
 preferred before us. Since then it was the Lord's purpose 
 that Israel should be provoked to emulation, they were not 
 so fallen as to be precipitated into eternal ruin ; but that 
 God's blessing, despised by them, might come to the Gen- 
 tiles, in order that they might at length be also stirred up 
 to seek the Lord, from whom they had fallen away. 
 
 But there is no reason for readers to weary themselves 
 much as to the application of this testimony : for Paul does 
 not dwell on the strict meaning of the word, but alludes only 
 to a common and well-known practice. For as emulation 
 stimulates a wife, who for her fault has been rejected by her 
 husband, so that she strives to be reconciled again ; so it 
 may be now, he says, that the Jews, seeing the Gentiles in- 
 troduced into their place, will be touched with grief for their 
 divorce, and seek reconciliation. 
 
 12. And if their fall, &c. As he had taught us that after 
 the Jews were repudiated, the Gentiles were introduced in 
 their place, that he might not make the salvation of the 
 Jews to be disliked by the Gentiles, as though their salva- 
 tion depended on the ruin of the Jews, he anticipates this 
 false notion, and lays down a sentiment of an opposite kind, 
 that nothing would conduce more to advance the salvation 
 of the Gentiles, than that the grace of God should flourish 
 and abound among the Jews. To prove this, he derives an 
 argument from the less, — " If their fall had raised the Gen- 
 tiles, and their diminution had enriched them, how much 
 more their fulness ?" for the first was done contrary to 
 nature, and the last will be done according to a natural order 
 of things. And it is no objection to this reasoning, that the 
 word of God had flowed to the Gentiles, after the Jews had 
 rejected, and, as it were, cast it from them ; for if they had 
 received it, their faith would have brought forth much more 
 fruit than their unbelief had occasioned ; for the truth of 
 
CHAP. XL 13. EPISTLE TO THE ROMANS. 423 
 
 God would have been thereby confirmed by being accom- 
 plished in them, and they also themselves would have led 
 many by their teaching, whom they, on the contrary, by 
 their perverseness, had turned aside. 
 
 Now he would have spoken more strictly correct, if, to the 
 fall, he had opposed rising .- 1 of this I remind you, that no 
 one may expect here an adorned language, and may not be 
 offended with this simple mode of speaking ; for these things 
 were written to mould the heart and not the tongue. 
 
 1 3. For to you Gentiles I speak, &c. He confirms by a 
 strong reason, that nothing shall be lost by the Gentiles, 
 were the Jews to return again to favour with God ; for he 
 shows, that the salvation of both is so connected, that it 
 can by the same means be promoted. For he thus addresses 
 the Gentiles, — " Though I am peculiarly destined to be your 
 Apostle, and ought therefore with special care to seek your 
 salvation, with which I am charged, and to omit as it were 
 all other things, and to labour for that only, I shall yet be 
 faithfully discharging my office, by gaining to Christ any of 
 my own nation ; and this will be for the glory of my minis- 
 try, and so for your good/' 2 For whatever served to render 
 
 1 This is not quite correct : the first part is a mere announcement of a 
 fact — the fall of the Jews ; and then in what follows, according to the 
 usual style of Scripture, the same thing is stated in other words, and a 
 corresponding clause is added ; and the antithesis is found to be suitable — 
 the diminution and the completion. The reason for the restatement of 
 the first clause seems to be this, — that the fall might not be deemed as 
 total, but in part ; it was vrrtipa, a less part, a diminution, a lessening of 
 their number in God's kingdom. A contrast to this is the nXyg&ipa, the 
 full or complete portion, that is, their complete restoration, as it is said in 
 verse 26. To preserve the antithesis, the first word must have its literal 
 meaning, a diminution or lessening, that is, as to the number saved. Ham- 
 mond renders the phrase, "their paucity." — Ed. 
 
 2 The meaning attached here to the words <rh lixxoviav pov l>o\aZ,a>, is 
 somewhat different from what is commonly understood. Its classical sense, 
 " highly to estimate," is what is generally given here to the verb : but 
 Calvin takes it in a sense in which it is mostly taken in Scripture, as 
 meaning, " to render illustrious," or eminent, " to render glorious." The 
 construction of the two verses, 13 and 14, is somewhat difficult, and the 
 meaning is not very clear. To include the words, " as I am indeed the 
 Apostle of the Gentiles," in a parenthesis, as it is done by some, would 
 render the sense more evident, and to add "this" after " say," and "that" 
 before " I render." The version then would be as follows, — 
 
 13. For I say this to you Gentiles (as I am indeed the Apostle of the 
 
 14. Gentiles,) that I render my ministry glorious, if 1 shall by any 
 
424 COMMENTARIES ON THE CHAP. XI. 15. 
 
 Paul's ministry illustrious, was advantageous to the Gentiles, 
 whose salvation was its object. 
 
 And here also he uses the verb irapa^rjXuxrat, to provoke 
 to emulation, and for this purpose, that the Gentiles might 
 seek the accomplishment of Moses' prophecy, such as he 
 describes, when they understood that it would be for their 
 benefit. 
 
 14. And save, &c. Observe here that the minister of the 
 word is said in some way to save those whom he leads to the 
 obedience of faith. So conducted indeed ought to be the 
 ministry of our salvation, as that we may feel that the whole 
 power and efficacy of it depends on God, and that we may 
 give him his due praise : we ought at the same time to un- 
 derstand that preaching is an instrument for effecting the 
 salvation of the faithful, and though it can do nothing with- 
 out the Spirit of God, yet through his inward operation it 
 produces the most powerful effects. 
 
 1 5. For if their rejection, &c. This passage, which many 
 deem obscure, and some awfully pervert, ought, in my view, 
 to be understood as another argument, derived from a com- 
 parison of the less with the greater, according to this import, 
 " Since the rejection of the Jews has availed so much as to 
 occasion the reconciling of the Gentiles, how much more 
 effectual will be their resumption ? Will it not be to raise 
 them even from the dead V For Paul ever insists on this, 
 that the Gentiles have no cause for envy, as though the re- 
 storation of the Jews to favour were to render their condition 
 worse. Since then God has wonderfully drawn forth life 
 from death and light from darkness, how much more ought 
 we to hope, he reasons, that the resurrection of a people, as 
 
 means excite to emulation my own flesh and save some of 
 them. 
 The sentiment in the last clause is the same as that at the end of verse 
 11. The Vulgate, and some of the Latin Fathers, and also Luther, read 
 }o%«.<rco in the future tense ; which would make the passage read better, — 
 " that I shall render," &c. These two verses are not necessarily connected 
 with the Apostle's argument ; for in the following verse he resumes the 
 subject of verse 12, or rather, as his usual manner is, he states the same 
 thing in other words and in more explicit and stronger terms. So that 
 the ya-z in the next verse may very properly be rendered " yea," or as an 
 illative, " then." — Ed. 
 
CHAP. XL 16. EPISTLE TO THE ROMANS. 425 
 
 it were, wholly dead, will bring life to the Gentiles. 1 It is 
 no objection what some allege, that reconciliation differs not 
 from resurrection, as we do indeed understand resurrection 
 in the present instance, that is, to be that by which we are 
 translated from the kingdom of death to the kingdom of 
 life, for though the thing is the same, yet there is more force 
 in the expression, and this a sufficient answer. 
 
 16. For if the first-fruit be holy, 16. Quod si primitive sanctse, 
 the lump is also holy ; and if the etiam conspersio ; et si radix sancta 
 root be holy, so are the branches. etiam rami : 
 
 17. And if some of the branches 17. Si vero ex ramis quidam de- 
 be broken off, and thou, being a wild fracti sunt, tu vero oleaster quum 
 olive-tree, wert grafted in among esses, insitus es pro ipsis, et particeps 
 them, and with them partakest of factus es radicis et pinguedinis olese; 
 the root and fatness of the olive-tree ; 
 
 18. Boast not against the branches: 18. Ne contra ramos glorieris: 
 but if thou boast, thou bearest not quod si gloriaris, non tu radicem 
 the root, but the root thee. portas ; sed radix te. 
 
 19. Thou wilt say then, The 19. Dices ergo, Defracti sunt 
 branches were broken off, that I rami, ut ego insererer. 
 
 might be graffed in. 
 
 20. Well ; because of unbelief 20. Bene ; propter incredulitatem 
 they were broken off, and thou defracti sunt, tu vero fide stabilitus 
 standest by faith. Be not high- es ; Ne animo efferaris, sed timeas. 
 minded, but fear : 
 
 21. For if God spared not the 21. Si enim Deus naturalibus 
 natural branches, take heed lest he ramis non perpercit, vide ne qua fit, 
 also spare not thee. ut et tibi non parcat. 
 
 16. For if the first-fruits, &c. By comparing the worthi- 
 ness of the Jews and of the Gentiles, he now takes away 
 
 1 Some view the last words, " life from the dead," as understood of the 
 Jews and not of the Gentiles. But the antithesis seems to require the 
 latter meaning. The rejection or casting away, atroZoXh, of the Jews was 
 the occasion of reconciliation to the world, that is, the Gentiles ; then the 
 reception, v^oa-Xn^n, of the Jews will be "life from the dead" to the 
 Gentiles or to the world. He expresses by stronger terms the sentiment 
 in verse 12, " the riches of the world," only intimating, as it appears, the 
 decayed state of religion among the Gentiles ; for to be dead sometimes 
 means a religious declension, Rev. iii. 1,2; or a state of oppression and 
 wretchedness, as the case was with the Israelites when in captivity, Ezek. 
 xxxvii. 1-14 ; Is. xxvi. 19. The phrase is evidently figurative, and signi- 
 fies a wonderful revival, such as the coming to life of those in a condition 
 resembling that of death. The restoration of the Jews unto God's favour 
 will occasion the revival and spread of true religion through the whole 
 Gentile world. This is clearly the meaning. 
 
 Some of the fathers, such as Chrysostom and Theodoret, regarded the 
 words as referring to the last resurrection : but this is wholly at variance 
 with the context. — Ed. 
 
426 COMMENTARIES ON THE CHAP. XI. 16. 
 
 pride from the one and pacifies the other, as far as he could; 
 for he shows that the Gentiles, if they pretended any prero- 
 gative of honour of their own, did in no respect excel the 
 Jews, nay, that if they came to a contest, they should be left 
 far behind. Let us remember that in this comparison man 
 is not compared with man, but nation with nation. If then 
 a comparison be made between them, they shall be found 
 equal in this respect, that they are both equally the children 
 of Adam ; the only difference is that the Jews had been 
 separated from the Gentiles, that they might be a peculiar 
 people to the Lord. 1 
 
 They were then sanctified by the holy covenant, and 
 adorned with peculiar honour, with which God had not at 
 that time favoured the Gentiles ; but as the efficacy of the 
 covenant appeared then but small, he bids us to look back 
 to Abraham and the patriarchs, in whom the blessing of God 
 was not indeed either empty or void. He hence concludes, 
 that from them an hereditary holiness had passed to all their 
 posterity. But this conclusion would not have been right 
 had he spoken of persons, or rather had he not regarded the 
 promise ; for when the father is just, he cannot yet transmit 
 his own uprightness to his son : but as the Lord had sancti- 
 fied Abraham for himself for this end, that his seed might 
 also be holy, and as he thus conferred holiness not only on 
 his person but also on his whole race, the Apostle does not 
 unsuitably draw this conclusion, that all the Jews were 
 sanctified in their father Abraham. 2 
 
 1 There were two kinds of first-fruits : the sheaf, being the first ripe 
 fruit, Lev. xxiii. 10 : and the dough, the first kneaded cake, Num. xv. 20. 
 It is to the last that the reference is here made. 
 
 The first-fruits are considered by some, such as Mede and Chalmers, to 
 have been the first Jewish converts to Christianity — the apostles and dis- 
 ciples ; but this is not consistent with the usual manner of the Apostle, 
 which is to express the same thing in two ways, or by two metaphors. 
 Besides, the whole context refers to the first adoption of the Jewish nation, 
 or to the covenant made with Abraham and confirmed to the patriarchs. 
 — Ed. 
 
 2 That the holiness here mentioned is external and relative, and not 
 personal and inward, is evident from the whole context. The children of 
 Israel were denominated holy in all their wickedness and disobedience, be- 
 cause they had been consecrated to God, adopted as his people, and set 
 apart for his service, and they enjoyed all the external privileges of the 
 covenant which God had made with their lathers. 
 
CHAP. XI. 17. EPISTLE TO THE ROMANS. 427 
 
 Then to confirm this view, he adduces two similitudes : 
 the one taken from the ceremonies of the law, and the other 
 borrowed from nature. The first-fruits which were offered 
 sanctified the whole lump, in like manner the goodness of 
 the juice diffuses itself from the root to the branches ; and 
 posterity hold the same connection with their parents from 
 whom they proceed as the lump has with the first-fruits, and 
 the branches with the tree. It is not then a strange thing 
 that the Jews were sanctified in their father. 
 
 There is here no difficulty if you understand by holiness 
 the spiritual nobility of the nation, and that indeed not be- 
 longing to nature, but what proceeded from the covenant. 
 It may be truly said, I allow, that the Jews were naturally 
 holy, for their adoption was hereditary ; but I now speak of 
 our first nature, according to which we are all, as we know, 
 accursed in Adam. Therefore the dignity of an elect people, 
 to speak correctly, is a supernatural privilege. 
 
 1 7. And if some of the branches, &c. He now refers to 
 the present dignity of the Gentiles, which is no other than 
 to be of the branches ; which, being taken from another, are 
 set in some noble tree : for the origin of the Gentiles was 
 as it were from some wild and unfruitful olive, as nothing but 
 a curse was to be found in their whole race. Whatever glory 
 
 Pareus makes a distinction between what passes from progenitors to 
 their offspring and what does not pass. In the present case the rights and 
 privileges of the covenant were transmitted, but not faith and inward 
 holiness. " Often," he says, " the worst descend from the best, and the 
 best from the worst; from wicked Ahaz sprang good Hezekiah, from 
 Hezekiah descended impious Manasse, from Manasse again came good 
 Josiah, and from Josiah sprang wicked sons, Shallum and Jehoiakim." 
 But all were alike holy in the sense intended here by the Apostle, as they 
 were circumcised, and inherited the transmissible rights and privileges of 
 the covenant. 
 
 " The holiness," says Turreltin, " of the first-fruits and of the root was 
 no other than an external, federal, and national consecration, such as could 
 be transferred from parents to their children." 
 
 " The attentive reader," says Scott, " will readily perceive that relative 
 holiness, or consecration to God, is here exclusively meant. . . . Abraham 
 was as it were the root of the visible Church. Ishmael was broken off, 
 and the tree grew up in Isaac ; and when Esau was broken off, it grew up 
 in Jacob and his sons. . . . When [the nation rejected the Messiah, their 
 relation to Abraham and to God was as it were suspended. They no 
 longer retained even the outward seal of the covenant ; for circumcision 
 lost its validity and baptism became the sign of regeneration : they were 
 thenceforth deprived of the ordinances of God." — Ed. 
 
428 COMMENTARIES ON THE CHAP. XI. 19. 
 
 then they had was from their new insition, not from their old 
 stock. There was then no reason for the Gentiles to glory- 
 in their own dignity in comparison with the Jews. We may 
 also add, that Paul wisely mitigates the severity of the case, 
 by not saying that the whole top of the tree was cut off, but 
 that some of the branches were broken, and also that God 
 took some here and there from among the Gentiles, whom 
 he set in the holy and blessed trunk. 1 
 
 18. But if thou gloriest, thou bearest not the root, &c. The 
 Gentiles could not contend with the Jews respecting the 
 excellency of their race without contending with Abraham 
 himself; which would have been extremely unbecoming, 
 since he was like a root by which they were borne and nour- 
 ished. As unreasonable as it would be for the branches to 
 boast against the root, so unreasonable would it have been 
 for the Gentiles to glory against the Jews, that is, with re- 
 spect to the excellency of their race ; for Paul would have 
 them ever to consider whence was the origin of their salvation. 
 And we know that after Christ by his coming has pulled clown 
 the partition-wall, the whole world partook of the favour 
 which God had previously conferred on the chosen people. It 
 hence follows, that the calling of the Gentiles was like an 
 ingrafting, and that they did not otherwise grow up as God's 
 people than as they were grafted in the stock of Abraham. 
 
 19. Thou wilt then say, &c. In the person of the Gentiles 
 
 1 There is a difference of opinion as to the precise meaning of the words 
 ivixivrgi<r&yis iv abrm; ; Calvin's version is, " insitns es pro ipsis — thou hast 
 been ingrafted for them," or in their stead ; that of Beza and Parens is 
 the same, and also that of Macknight ; but Qrotius has " inter illos — 
 between them," that is, the remaining branches ; and Doddridge renders 
 the words " among them," according to our version. What is most con- 
 sonant with the first part of the verse, is the rendering of Calvin ; what is 
 stated is the cutting off of some of the branches, and the most obvious 
 meaning is, that others were put in for them, or in their stead. It has 
 been said, that it was not the practice to graft a wild olive in a good olive, 
 except when the latter was decaying. Such may have been the case ; but 
 the Apostle's object was not so much to refer to what Avas usual, as to 
 form a comparison snitable to his purpose ; and this is what om- Saviour 
 in his parables had sometimes done. Contrary to what the case is in 
 nature, the Apostle makes the stock good and the graft bad, and makes 
 the stock to communicate its goodness to the graft and to improve the 
 quality of its fruit. But his main object is to show the fact of incision, 
 without any regard to the character of the stock and of the graft in natural 
 things ; for both his stock and his graft are of a different character. — Ed 
 
CHAP. XI. 19. EPISTLE TO THE ROMANS. 429 
 
 he brings forward what they might have pleaded for them- 
 selves ; but that was of such a nature as ought not to have 
 filled them with pride, but, on the contrary, to have made 
 them humble. For if the cutting off of the Jews was through 
 unbelief, and if the ingrafting of the Gentiles was by faith, 
 what was their duty but to acknowledge the favour of God, 
 and also to cherish modesty and humbleness of mind ? For 
 it is the nature of faith, and what properly belongs to it, to 
 generate humility and fear. 1 But by fear understand that 
 which is in no way inconsistent with the assurance of faith ; 
 for Paul would not have our faith to vacillate or to alternate 
 with doubt, much less would he have us to be frightened or 
 to quake with fear. 2 
 
 Of what kind then is this fear ? As the Lord bids us to 
 take into our consideration two things, so two kinds of feel- 
 ing must thereby be produced. For he would have us ever 
 to bear in mind the miserable condition of our nature ; and 
 this can produce nothing but dread, weariness, anxiety, and 
 despair ; and it is indeed expedient that we should thus be 
 thoroughly laid prostrate and broken down, that we may at 
 length groan to him ; but this dread, derived from the 
 knowledge of ourselves, keeps not our minds while relying 
 on his goodness, from continuing calm ; this weariness hin- 
 ders us not from enjoying full consolation in him ; this 
 
 1 " Be not elated in mind — ne animo efferaris ;" fm v^n^txp^'ovu ; " be not 
 high-minded," as in our version, is the literal rendering. — Ed. 
 
 2 Some have deduced from what Paul says here the uncertainty of faith, 
 and its possible failure. This has been done through an entire misappre- 
 hension of the subject handled by the Apostle. He speaks not of indi- 
 viduals, but of the Gentile world, not of living faith but of professed faith, 
 not the inward change, but of outward privileges, not of the union of the 
 soul to Christ, but of union with his Church. The two things are wholly 
 different ; and to draw an argument from the one to the other is altogether 
 illegitimate ; that is to say, that as professed faith may be lost, therefore 
 living faith may be lost. 
 
 Augustine, in commenting on Jer. xxxii. 40, says, " God promised per- 
 severance when he said, ' I will put fear in their heart, that they may not 
 depart from me.'" What else dees it mean but this, ' Such and so great 
 will my fear be, which I shall put in their heart, that they shall perse- 
 veringly cleave to me.'" 
 
 " As those," says Pareus, " who believe for a time never had true 
 faith, though they seem to have had it, and hence fall away and do not 
 persevere : so they who possess true faith never fail, but continue stead- 
 fast, for God infallibly sustains them and secures their perseverance." — Ed. 
 
430 COMMENTARIES ON THE CHAP. XL 21. 
 
 anxiety, this despair, does not prevent us from obtaining in 
 him real joy and hope. Hence the fear, of which he speaks, 
 is set up as an antidote to proud contempt ; for as every one 
 claims for himself more than what is right, and becomes too 
 secure and at length insolent towards others, we ought then 
 so far to fear, that our heart may not swell with pride and 
 elate itself. 
 
 But it seems that he throws in a doubt as to salvation, 
 since he reminds them to beware lest they also should not 
 be spared. To this I answer, — that as this exhortation re- 
 fers to the subduing of the flesh, which is ever insolent even 
 in the children of God, he derogates nothing from the cer- 
 tainty of faith. And we must especially notice and remem- 
 ber what I have before said, — that Paul's address is not 
 so much to individuals as to the whole body of the Gentiles, 
 among whom there might have been many, who were vainly 
 inflated, professing rather than having faith. On account of 
 these Paul threatens the Gentiles, not without reason, with 
 excision, as we shall hereafter find again. 
 
 21. For if God has not spared the natural branches, &c. 
 This is a most powerful reason to beat down all self-con- 
 fidence : for the rejection of the Jews should never come 
 across our minds without striking and shaking us with dread. 
 For what ruined them, but that through supine dependence 
 on the dignity which they had obtained, they despised what 
 God had appointed ? They were not spared, though they were 
 natural branches ; what then shall be done to us, who are 
 the wild olive and aliens, if we become beyond measure 
 arrogant ? But this thought, as it leads us to distrust our- 
 selves, so it tends to make us to cleave more firmly and 
 steadfastly to the goodness of God. 
 
 And here again it appears more evident, that the discourse 
 is addressed generally to the body of the Gentiles, for the 
 excision, of which he speaks, could not apply to individuals, 
 whose election is unchangeable, based on the eternal purpose 
 of God. Paul therefore declares to the Gentiles, that if 
 they exulted over the Jews, a reward for their pride would 
 be prepared for them ; for God will again reconcile to him- 
 self the first people whom he has divorced. 
 
CHAP. XL 22. EPISTLE TO THE EOMANS. 431 
 
 22. Behold therefore the good- 22. Vide igitur lenitatem 1 et se- 
 ness and severity of God : on them veritatem Dei : in eos quidem qui 
 which fell, severity; but toward ceciderunt,. severitatem ; 2 in te vero 
 thee, goodness, if thou continue in lenitatem, si permanseris in lenitate ; 
 Ms goodness ; otherwise thou also alioqui tu quoque excideris : 
 
 shalt be cut off. 
 
 23. And they also, if they abide 23. Et illi, si non perstiterint in 
 not still in unbelief, shall be graffed incredulitate, inserentur ; potens 
 in : for God is able to graft them in enim est Deus rursum inserere ipsos. 
 again. 
 
 24. For if thou were cut out of 24. Si enim tu ex oleastro, quae 
 the olive-tree, which is wild by na- tibi nativa erat, exectus es, et prater 
 ture, and wert graffed contrary to naturam insitus es in veram oleam ; 
 nature into a good olive-tree ; how multo magis hi secundum naturam 
 much more shall these, which be the propria? olese inserentur. 
 
 natural branches, be graffed into 
 their own olive-tree? 
 
 22. See then, &c. By laying the case before their eyes he 
 more clearly and fully confirms the fact, — that the Gentiles 
 had no reason to be proud. They saw in the Jews an 
 example of God's severity, which ought to have terrified 
 them ; while in themselves they had an evidence of his grace 
 and goodness, by which they ought to have been stimulated 
 to thankfulness only, and to exalt the Lord and not them- 
 selves. The words import the same, as though he had said, 
 — " If thou exultest over their calamity, think first what 
 thou hast been ; for the same severity of God would have 
 impended over thee, hadst thou not been delivered by his 
 gratuitous favour : then consider what thou art even now ; 
 for salvation shall not continue to thee, except thou humbly 
 
 1 "Lenitatem ;" xtwr'orvTa. ; " indulgentiam — indulgence," Jerome; "be- 
 nignitatem — benignity," Beza. Its most literal meaning is " benefi- 
 cence," as xe.**™* is useful or beneficial : but " goodness," as in our ver- 
 sion, expresses its sense here perhaps better than any other word. It is 
 rendered " kindness'' in 2 Cor. vi. 6 ;. Eph. ii. 7 ; Col. iii. 12 ; Tit. iii. 4, 
 — " gentleness" in Gal. v. 22,— and " good" in Rom. iii. 12. It is no- 
 where else found and has a similar meaning in the /Septuagint, and stands 
 often for 31LD, which signifies good, goodness, benevolence. — Ed. 
 
 2 " Severitatem;" b«t^i'«v ; "rigorem — rigour," Erasm us; "prsecisam 
 severitatem — a cut-off severity," Beza. It means literally excision, cut- 
 ting off, amputation, and metaphorically, rigour, severity ; and it is taken, 
 says Sc/deusner, not from the amputation of infected limbs, but from the 
 cutting off of barren and useless branches of trees. It occurs here only, and 
 is not found in the Septuagint. 'Avorptu tZv viftav — rigour of the laws, 
 Diod. Sic. It is used adverbially in two places, 2 Cor. xiii. 10, and Tit. 
 i. 13 ; where it means rigidly, sharply, severely. The adjective, ««-«ro^os, 
 is found in Wisdom of Sol. v. 20, and vi. 6, connected with " wrath" and 
 "judgment," and means rigid or severe. — Ed. 
 
432 COMMENTARIES ON THE CHAP. XI. 22. 
 
 recognisest the mercy of God ; for if thou forgettest thyself 
 and arrogantly exultest, the ruin, into which they have 
 fallen, awaits thee : it is not indeed enough for thee to have 
 once embraced the favour of God, except thou followest his 
 call through the whole course of thy life." They indeed 
 who have been illuminated by the Lord ought always to 
 think of perseverance ; for they continue not in the good- 
 ness of God, who having for a time responded to the call of 
 God, do at length begin to loathe the kingdom of heaven, 
 and thus by their ingratitude justly deserve to be blinded 
 again. 
 
 But he addresses not each of the godly apart, as we have 
 already said, but he makes a comparison between the Gen- 
 tiles and the Jews. It is indeed true that each individual 
 among the Jews received the reward due to his own unbe- 
 lief, when they were banished from the kingdom of God, and 
 that all who from among the Gentiles were called, were 
 vessels of God's mercy ; but yet the particular design of 
 Paul must be borne in mind. For he would have the Gen- 
 tiles to depend on the eternal covenant of God, so as to con- 
 nect their own with the salvation of the elect j)eople, and 
 then, lest the rejection of the Jews should produce offence, 
 as though their ancient adoption were void, he would have 
 them to be terrified by this example of punishment, so as 
 reverently to regard the judgment of God. For whence 
 comes so great licentiousness on curious questions, except 
 that we almost neglect to consider those things which ought 
 to have duly taught us humility ? 
 
 But as he speaks not of the elect individually, but of the 
 whole body, a condition is added, If they continued in his 
 kindness. I indeed allow, that as soon as any one abuses 
 God's goodness, he deserves to be deprived of the offered 
 favour ; but it would be improper to say of any one of the 
 godly particularly, that God had mercy on him, when he 
 chose him, provided he would continue in his mercy ; for 
 the perseverance of faith, which completes in us the effect 
 of God's grace, flows from election itself. Paul then teaches 
 us, that the Gentiles were admitted into the hope of eternal 
 life on the condition, that they by their gratitude retained 
 
CHAP. XI. 22. EPISTLE TO THE ROMANS. 433 
 
 possession of it. And dreadful indeed was the defection 
 of the whole world, which afterwards happened ; and this 
 clearly proves, that this exhortation was not superfluous ; 
 for when God had almost in a moment watered it with his 
 grace, so that religion flourished everywhere, soon after the 
 truth of the gospel vanished, and the treasure of salvation 
 was taken away. And whence came so sudden a change, 
 except that the Gentiles had fallen away from their calling? 
 
 Otherwise thou also shalt be cut off, &c. We now under- 
 stand in what sense Paul threatens them with excision, 
 whom he has already allowed to have been grafted into the 
 hope of life through God's election. For, first, though this 
 cannot happen to the elect, they have yet need of such warn- 
 ing, in order to subdue the pride of the flesh ; which being 
 really opposed to their salvation, ought justly to be terrified 
 with the dread of perdition. As far then as Christians are 
 illuminated by faith, they hear, for their assurance, that the 
 calling of God is without repentance ; but as far as they 
 carry about them the flesh, which wantonly resists the grace 
 of God, they are taught humility by this warning, " Take 
 heed lest thou be cut off/' Secondly, we must bear in mind 
 the solution which I have before mentioned, — that Paul 
 speaks not here of the special election of individuals, but 
 sets the Gentiles and Jews in opposition the one to the 
 other; and that therefore the elect are not so much ad- 
 dressed in these words, as those who falsely gloried that they 
 had obtained the place of the Jews : nay, he speaks to the 
 Gentiles generally, and addresses the whole body in common, 
 among whom there were many who were faithful, and those 
 who were members of Christ in name only. 
 
 But if it be asked respecting individuals, " How any one 
 could be cut off from the grafting, and how, after excision, 
 he could be grafted again," — bear in mind, that there are 
 three modes of incision, and two modes of excision. For 
 instance, the children of the faithful are ingrafted, to whom 
 the promise belongs according to the covenant made with 
 the fathers ; ingrafted are also they who indeed receive the 
 seed of the gospel, but it strikes no root, or it is choked be- 
 fore it brings any fruit ; and thirdly, the elect are ingrafted, 
 
 2 E 
 
434 COMMENTARIES ON THE CHAP. XI. 23. 
 
 who are illuminated unto eternal life according to the immu- 
 table purpose of God. The first are cut off, when they re- 
 fuse the promise given to their fathers, or do not receive it 
 on account of their ingratitude ; the second are cut off, when 
 the seed is withered and destroyed ; and as the danger of 
 this impends over all, with regard to their own nature, it 
 must be allowed that this warning which Paul gives belongs 
 in a certain way to the faithful, lest they indulge themselves 
 in the sloth of the flesh. But with regard to the present 
 passage, it is enough for us to know, that the vengeance 
 which God had executed on the Jews, is pronounced on the 
 Gentiles, in case they become like them. 
 
 23. For God is able, &c. Frigid would this argument be 
 to the profane ; for however they may concede power to God, 
 yet as they view it at a distance, shut up as it were in 
 heaven, they do for the most part rob it of its eiFect. But 
 as the faithful, whenever they hear God's power named, 
 look on it as in present operation, he thought that this rea- 
 son was sufficient to strike their minds. We may add, that 
 he assumes this as an acknowledged axiom, — that God had 
 so punished the unbelief of his people as not to forget his 
 mercy ; according to what he had done before, having often 
 restored the Jews, after he had apparently banished them 
 from his kingdom. And he shows at the same time by the 
 comparison, how much more easy it would be to reverse the 
 present state of things than to have introduced it ; that is, 
 how much easier it would be for the natural branches, if they 
 were again put in the place from which they had been cut 
 off, to draw substance from their own root, than for the wild 
 and the unfruitful, from a foreign stock : for such is the 
 comparison made between the Jews and the Gentiles. 
 
 25. For I would not, brethren, that 25. Noloenimvos ignorare, fra- 
 ye should be ignorant of this mys- tres ,mysterium hoc, lit ne apud vos- 
 tery, lest ye should be wise in your metipsos superbiatis, quod csecitas 
 own conceits, that blindness in part ex parte Israeli contigit, donee pleni- 
 is happened to Israel, until the fill- tudo gentium ingrediatur : 
 
 ness of the Gentiles be come in. 
 
 26. And so alllsrael shall be saved: 26. Atque ita universus Israel sal- 
 as it is written, There shall come out vus net ; quemadmodum scriptum 
 of >Sion the Deliverer, and shall turn est, Veniet ex Sion is qui liberat, et 
 away ungodliness from Jacob: avertet impietates a Iacob: 
 
CHAP. XL 25. EPISTLE TO THE ROMANS. 435 
 
 27. For this is my covenant unto 27. Et hoc illis a me testament um, 
 them, when I shall take away their quum abstulero peccata eorum. 
 sins. 
 
 25. 1 would not, &c. Here lie rouses his hearers to a 
 greater attention, while he avows that he is going to declare 
 something that was secret. Nor did he do this without 
 reason ; for he wished to conclude, by a brief or plain 
 sentence, a very perplexed question ; and yet he declares 
 what no one could have expected. But the words, Lest ye 
 should be proud in yourselves? show what was his designed 
 object ; and that was, to check the arrogance of the Gentiles, 
 lest they should exult over the Jews. This admonition was 
 also necessary, lest the defection of that people should im- 
 moderately disturb the minds of the weak, as though the 
 salvation of them all was to be for ever despaired of. The 
 same is still not less useful to us at this day, so that we may 
 know, that the salvation of the remnant, whom the Lord 
 will at length gather to himself, is hid, sealed as it were by 
 his signet. And whenever a long delay tempts us to de- 
 spair, let us remember this word mystery ; by which Paul 
 clearly reminds us, that tbe mode of their conversion will 
 neither be common nor usual ; and hence they act absurdly 
 who attempt to measure it by their own judgment ; for what 
 can be more unreasonable than to regard that as incredible 
 which is far removed from our view? It is called a mystery, 
 because it will be incomprehensible until the time of its re- 
 velation. 2 It is, however, made known to us, as it Avas to the 
 
 1 " Ne apud vos superbiatis ;" <W y-h 2« wag \avro7s Qeivtfioi ; " ut ne sitis 
 apud vosmetipsos sapientes — lest ye should be wise in yourselves," — Beza 
 and Piscator. The meaning, as given by Grotius, is, " Lest ye think your- 
 selves so wise as to suppose that ye can by your own understanding know 
 what is to come." But the object of the Apostle seems to have been, to 
 keep down self-elevation on account of the privileges they had attained. 
 The phrase seems to have been taken from Prov. iii. 7 ; where the Septua- 
 gint render, " in thine own eyes," T^JD, vagk n«u™, " in thyself," that is, 
 in thine own esteem. And it appears to be its meaning here, '• Lest ye should 
 be wise in your own esteem," which signifies, " Lest ye should be proud," 
 or elated, that is, on account of your now superior privileges and advan- 
 tages. Doddridge's version expresses the idea, " Lest you should have too 
 high an opinion of yourselves." — Ed. 
 
 2 The mystery is accounted for in rather a singular way. The most 
 obvious meaning is, that the mystery was the fact of the restoration, and 
 not the manner of it. No doubt the word sometimes means what is ob- 
 
■io6 COMMENTARIES UN THE CHAP. XI. 25. 
 
 Romans, that our faith may be content with the word, and 
 support us with hope, until the event itself come to light. 
 
 That blindness in part, &c. " In part/' I think, refers not 
 simply to time, nor to the number, but means, in a manner, 
 or in a measure ; by which expression he intended, as it 
 seems to me, only to qualify a declaration which in itself 
 was severe. Until does not specify the progress or order of 
 time, but signifies the same thing, as though he had said, 
 " That the fulness of the Gentiles/' &c. The meaning then 
 is, — That God had in a manner so blinded Israel, that while 
 they refused the light of the gospel, it might be transferred 
 to the Gentiles, and that these might occupy, as it were, the 
 vacated possession. And so this blindness served the pro- 
 vidence of God in furthering the salvation of the Gentiles, 
 which he had designed. And the fulness of the Gentiles is 
 to be taken for a great number : for it was not to be, as be- 
 fore, when a few proselytes connected themselves with the 
 Jews ; but such was to be the change, that the Gentiles 
 would form almost the entire body of the Church. 1 
 
 scure, sublime, or profound, as "great is the mystery of godliness," 1 Tim. 
 iii. 16 : but here the mystery is made known, in the same manner as Paul 
 mentions a fact respecting the resurrection, 1 Cor. xv. 51, and also the call 
 of the Gentiles. Rom. xvi. 25. — Ed. 
 
 1 The explanation of this verse is by no means satisfactory. It does 
 not correspond at all with what the Apostle has already declared in verses 
 11, 12, and 15; where the restoration of the Jews to the faith is most 
 clearly set forth. Besides, by making Israel, in the next verse, to mean 
 generally the people of God, the contrast, observable through the whole 
 argument, is completely destroyed. 
 
 The word for " blindness " is ar»ga«r/$, hardness, callousness, and hence 
 contumacy. " In part," is generally regarded as having reference bcth to 
 extent and duration ; the hardness did not extend to all the Jews, and it 
 was not to endure, but to continue for a time ; and the time is mentioned, 
 " until the fulness of the Gentiles come in." This is obviously the mean- 
 ing, and confirmed by the whole context. The attempt of Grotius and 
 Hammond, and of some of the Fathers, to confine what is said to the 
 Apostolic times, is wholly irreconcilable with the drift of the whole passage 
 and with facts. 
 
 Much has been written on the words, «-xz ,s °" Ta **■*>£*>/*«■ **>* M»*iv 
 tietixtp. That the event was future in the Apostle's time (and future still 
 as history proves) is evident, especially fran the following verse, " and so 
 all Israel shall be saved." The plain construction of the passage is, "un- 
 til the fulness of the Gentiles shall come." What this " fulness" is to be 
 has been much controverted. But by taking a view of the whole context, 
 without regard to any hypothesis, we shall, with no great difficulty, ascer- 
 tain its meaning. The "fulness" of the Jews inverse 12, is. determined 
 
CHAP. XI. 26. EPISTLE TO THE ROMANS. 437 
 
 26. And so all Israel, &c. Many understand this of the 
 Jewish people, as though Paul had said, that religion would 
 ao-ain be restored among' them as before: but 1 extend the 
 word Israel to all the people of God, according to this mean- 
 ing, — " When the Gentiles shall come in, the Jews also shall 
 return from their defection to the obedience of faith ; and 
 thus shall be completed the salvation of the whole Israel of 
 God, which must be gathered from both ; and yet in such a 
 way that the Jews shall obtain the first place, being as it were 
 the first-born in God's family." This interpretation seems 
 to me the most suitable, because Paul intended here to set 
 forth the completion of the kingdom of Christ, which is by 
 no means to be confined to the Jews, but is to include the 
 whole world. The same manner of speaking we find in 
 Gal. vi. 16. The Israel of God is what he calls the Church, 
 gathered alike from Jews and Gentiles ; and he sets the 
 people, thus collected from their dispersion, in opposition to 
 the carnal children of Abraham, who had departed from his 
 faith. 
 
 As it is written, &c. He does not confirm the whole pas- 
 sage by this testimony of Isaiah, (Is. lix. 20,) but only one 
 clause, — that the children of Abraham shall be partakers of 
 redemption. But if one takes this view, — that Christ had 
 
 by verse 26 ; it includes the whole nation. Then the " fulness of the Gen- 
 tiles " must mean the same thing, the introduction of all nations into the 
 Church. The grafting more particularly signifies profession. It then fol- 
 lows that all nations shall be brought publicly to profess the gospel prior 
 to the removal of the hardness from the whole nation of the Jews. There 
 may be isolated cases of conversion before this event, for " in part " as to 
 extent the hardness is to be : but all shall not be brought to the faith, 
 until the faith spread through the whole world : and the effect of their re- 
 storation will be a great revival of vital religion among the professing 
 Gentiles, according to what is said inverse 15. This is clearly the view 
 presented to us in this extraordinary passage, when all its parts are com- 
 pared with each other. 
 
 Hammond tells us, that many of the Fathers wholly denied the future 
 restoration of the Jews ; and we are told by Pareus, who mentions some 
 of the same Fathers, that they maintained it. But it appears from the 
 quotations made by the first, that the restoration disallowed was that to 
 their own land, and that the restoration referred to by the latter was res- 
 toration to the faith; two things wholly distinct. That "Israel" means 
 exclusively the Jewish nation, was almost the unanimous opinion of the 
 Fathers, according to Estius ; and that their future restoration to the 
 faith is here foretold was the sentiment held by Beza, Pareus, Willet, 
 Mede, and others, and is generally held by modern divines. — Ed. 
 
438 COMMENTARIES ON THE CHAP. XI. 26. 
 
 been promised and offered to them, but that as they rejected 
 him, they were deprived of his grace ; yet the Prophet's words 
 express more, even this, — that there will be some remnant, 
 who, having repented, shall enjoy the favour of deliverance. 
 
 Paul, however, does not quote what we read in Isaiah, 
 word for word ; " come," he says, " shall a Redeemer to 
 Sion, and to those who shall repent of iniquity in Jacob, 
 saith the Lord." (Is. lix. 20.) But on this point we need 
 not be very curious ; only this is to be regarded, that the 
 Apostles suitably apply to their purpose whatever proofs 
 they adduce from the Old Testament ; for their object was 
 to point out passages, as it were by the finger, that readers 
 might be directed to the fountain itself. 
 
 But though in this prophecy deliverance to the spiritual 
 people of God is promised, among whom even Gentiles are 
 included ; yet as the Jews are the first-born, what the Pro- 
 phet declares must be fulfilled, especially in them : for that 
 Scripture calls all the people of God Israelites, is to be as- 
 cribed to the pre-eminence of that nation, whom God had 
 preferred to all other nations. And then, from a regard to 
 the ancient covenant, he says expressly, that a Redeemer 
 shall come to Sion ; and he adds, that he will redeem those 
 in Jacob who shall return from their transgression. 1 By 
 these words God distinctly claims for himself a certain seed, 
 so that his redemption may be effectual in his elect and 
 peculiar nation. And though fitter for his purpose would 
 
 1 There is more discrepancy in this reference than any we have met 
 with. The Apostle follows not literally either the Hebrew or the Septua- 
 gint, though the latter more than the former. In the Hebrew, it is, " to 
 
 Sion," }1 v iv, and in the Septuagint, " for the sake of Sion," SWsv iiuv. 
 Then the following clause is given verbatim from the Septuagint, and 
 differs materially from the Hebrew, at least as translated in our version. 
 The Syriac and Chaldee give the verb a causative meaning, so as to make 
 the sense the same as here. But it may be regarded as an infinitive with 
 a paragogic *, and in a transitive sense, which it sometimes has. See 
 1 Kings ii. 16 ; Ps. cxxxii. 10. If so, the verse will agree with the Apos- 
 tle's words, and may be thus rendered, — 
 
 Come to Sion shall a deliverer, 
 
 And to turn away the ungodliness that is in Jacob, 
 lie shall come to Sion, and shall come " to turn away," &c. ; or the 1 
 may be rendered even, " Even to turn away," &c. This rendering corre- 
 sponds more than that of our version with the substance of the verse which 
 follows. — Ed. 
 
CHAP, XI. 27. EPISTLE TO THE ROMANS. 439 
 
 have been the expression used by the Prophet, " shall come 
 to Sion ;" yet Paul made no scruple to follow the commonly 
 received translation, which reads, " The Redeemer shall 
 come forth from Mount Sion/' And similar is the case as 
 to the second part, " He shall turn away iniquities from 
 Jacob:" for Paul thought it enough to regard this point 
 only, — that as it is Christ's peculiar office to reconcile to God 
 an apostate and faithless people, some change was surely to 
 be looked for, lest they should all perish together. 
 
 27. And, This is my covenant with them, &c. Though 
 Paul, by the last prophecy of Isaiah, briefly touched on the 
 office of the Messiah, in order to remind the Jews what was 
 to be expected especially from him, he further adds these 
 few words from Jeremiah, expressly for the same purpose ; 
 for what is added is not found in the former passage. 1 This 
 also tends to confirm the subject in hand ; for what he said 
 of the conversion of a people who were so stubborn and 
 obstinate, might have appeared incredible : he therefore re- 
 moves this stumblingblock, by declaring that the covenant 
 included a gratuitous remission of sins. For we may gather 
 from the words of the Prophet,— that God would have no 
 more to do with his apostate people, until he should remit 
 the crime of perfidy, as w r ell as their other sins. 
 
 28. As concerning the gospel, they 28. Secundum Evangelium qui- 
 are enemies for your sakes : but as dem inimici propter vos ; secundum 
 touching the election, they are be- electionem vero dilecti propter Pa- 
 loved for the fathers' sakes. tres : 
 
 29. For the gifts and calling of 29. Sine pcenitentia enim sunt 
 God are without repentance. dona et vocatio Dei. 
 
 30. For as ye in times past have 30. Quemadmodum enim vos quo- 
 not believed God, yet have now ob- que 2 increduli fuistis Deo, nunc au- 
 tained mercy through their unbelief; tem misericordiam estis consequuti 
 
 istorum incredulitate : 
 
 31. Even so have these also now 31. Sic et ii nunc increduli facti 
 not believed, that through your sunt, eo quod adepti estis misericor- 
 
 1 The former part of it is, " This is my covenant," but not the latter, 
 "When I shall take away their sins." Some suppose that this is taken 
 from Is. xxvii. 9, where we find this phrase in the Septuagint, " When I 
 shall take away his sin," tw upu^riuv u.lrov ■. but the Hebrew is somewhat 
 different and farther from the form of the sentence here. We must there- 
 fore consider it as an abridgment of what is contained in Jer. xxxi. 33, 
 and quoted in Heb. viii. 10. — Ed. 
 
 2 nun — formerly, left out. 
 
 < 
 
44-0 COMMENTARIES ON THE CHAP. XL 29. 
 
 mercy they also may obtain mer- diam, ut ipsi quoque misericordiam 
 
 cy. consequantur. 1 
 
 32. For God hath concluded them 32. Concludit enim Deus omnes 
 
 all in unbelief, that he might have sub incredulitate, ut omnium mise- 
 
 mercy upon all. reatur. 
 
 28. With regard indeed to the gospel, &c. He shows that 
 the worst thing in the Jews ought not to subject them to 
 the contempt of the Gentiles. Their chief crime was unbe- 
 lief: but Paul teaches us, that they were thus blinded for a 
 time by God's providence, that a way to the gosrjel might be 
 made for the Gentiles ; 2 and that still they were not for ever 
 excluded from the favour of God. He then admits, that 
 they were for the present alienated from God on account of 
 the gospel, that thus the salvation, which at first was de- 
 posited with them, might come to the Gentiles ; and yet that 
 God was not unmindful of the covenant which he had made 
 with their fathers, and by which he testified that according 
 to his eternal purpose lie loved that nation: and this he 
 confirms by this remarkable declaration, — that the grace of 
 the divine calling cannot be made void ; for this is the im- 
 port of the words, — 
 
 29. The gifts and calling of God are without repentance. 
 He has mentioned gifts and calling ; which are to be under- 
 stood, according to a figure in grammar, 3 as meaning the gift 
 of calling : and this is not to be taken for any sort of call- 
 ing but of that, by which God had adopted the posterity of 
 Abraham into covenant ; since this is especially the subject 
 here, as he has previously, by the word, election, designated 
 
 1 Our common version departs here ftmn the original by connecting 
 " your mercy " with the last clause. Calvin keeps the proper order of the 
 words, though he paraphrases them, rZ bfUTi^u ix'm, " eo quod adepti estis 
 misericordiam." They might have been rendered, " through your mercy," 
 that is, the mercy shown to you, or the mercy of which you are the objects. 
 —Ed. 
 
 2 They were " enemies" to Paul and the Church, say Orotius and Lu- 
 ther, — to the gospel, says Parens, — to God, say Mede and Stuart. The 
 parallel in the next clause, " beloved," favours the last sentiment. They 
 were become God's enemies, and alienated through their rejection of the 
 gospel ; but they were still regarded as descendants of the Fathers and in 
 some sense on their account " beloved," as those for whom God entertained 
 love, inasmuch as his " gifts and calling" made in their behalf, were still 
 in force and never to be changed. — Ed. 
 
 3 Ilypallage — transposition, a change in the arrangement of a sentence. 
 
CHAP. XI. 29. EPISTLE TO THE ROMANS. 441 
 
 the secret purpose of God, by which he had formerly made 
 a distinction between the Jews and the Gentiles. 1 For we 
 must bear this in mind, — that he speaks not now of the 
 election of individuals, but of the common adoption of the 
 whole nation, which might seem for a time, according to the 
 outward appearance, to have failed, but had not been cut 
 up by the roots. As the Jews had fallen from their privi- 
 lege and the salvation promised them, that some hope might 
 remain to the remnant, Paul maintains that the purpose of 
 God stands firm and immovable, by which he had once 
 deigned to choose them for himself as a peculiar nation. 
 Since then it cannot possibly be, that the Lord will depart 
 from that covenant which he made with Abraham, " I will 
 be the God of thy seed," (Gen. xvii. 7,) it is evident that he 
 has not wholly turned away his kindness from the Jewish 
 nation. 
 
 He does not oppose the gospel to election, as though they 
 were contrary the one to the other, for whom God has chosen 
 
 1 It is not desirable to amalgamate words in this manner ; nor is it neces- 
 sary. The Apostle ascends ; he mentions first the " gifts," the free pro- 
 mises which God made to the Jews ; and then he refers to the origin of 
 them, the calling or the election of God, and says that both are irreversi- 
 ble, or, as Castellio well explains the word a.^na^ixnra, irrevocable. See 
 a similar instance in chap. xiii. 13. 
 
 Calvin seems to regard " the gifts and calling" as having reference to 
 the adoption of the Jewish nation, and their adoption to certain privileges 
 included in the Abrahamic covenant, probably those mentioned in chap, 
 ix. 4. But Parens, Mede, and others, extend the meaning farther, and 
 consider " the gifts" as including those of " faith, remission of sins, sanc- 
 tification, perseverance and salvation ;" and they understand by " calling," 
 not the external, which often fails, but the internal, made by the Spirit, 
 and ever efficacious, of which the Apostle had spoken, when he said, 
 " Those whom he has predestinated, he has called, justified, and glorified." 
 According to this view the Apostle must be considered to mean, that ac- 
 cording to what is said in verse 5, the gifts and calling of God shall be 
 effectual towards some of the Jews throughout all ages, and towards the 
 whole nation, when the fulness of the Gentiles shall come in ; or, that 
 though they may be suspended, they shall yet be made evident at the ap- 
 pointed time ; so that what secures and renders certain the restoration of 
 the Jews is the covenant of free grace which God made with their 
 fathers. 
 
 Some, as Parens informs us, have concluded from what is here said, 
 that no Gentile nation, once favoured with " the gifts and calling of God," 
 shall be wholly forsaken ; and that though religion may for a long season 
 be in a degenerated state, God will yet, in his own appointed time, renew 
 his gifts and his calling, and restore true religion. The ground of hope is 
 the irrevocability of his gifts and calling. — Ed. 
 
44-2 COMMENTARIES ON THE CHAP. XI. 32. 
 
 he calls ; but inasmuch as the gospel had been proclaimed 
 to the Gentiles beyond the expectation of tlie world, he 
 justly compares this favour with the ancient election of the 
 Jews, which had been manifested so many ages before : and 
 so election derives its name from antiquity ; for God had in 
 past ages of the world chosen one people for himself. 
 
 On account of the Fathers, he says not, because they gave 
 any cause for love, but because God's favour had descended 
 from them to their posterity, according to the tenor of the 
 covenant, " Thy God and the God of thy seed." How the 
 Gentiles had obtained mercy through the unbelief of the 
 Jews, has been before stated, namely, that God, being angry 
 with the Jews for their unbelief, turned his kindness to 
 them. What immediately follows, that they became unbe- 
 lievers through the mercy manifested to the Gentiles, seems 
 rather strange ; and yet there is in it nothing unreasonable ; 
 for Paul assigns not the cause of blindness, but only de- 
 clares, that what God transferred to the Gentiles had been 
 taken away from the Jews. But lest what they had lost 
 through unbelief, should be thought by the Gentiles to have 
 been gained by them through the merit of faith, mention is 
 made only of mercy. What is substantially said then is, — 
 that as God purposed to show mercy to the Gentiles, the 
 Jews were on this account deprived of the light of faith. 
 
 32. For God has shut up, &c. A remarkable conclusion, 
 by which he shows that there is no reason why they who 
 have a hope of salvation should despair of others ; for what- 
 ever they may now be, they have been like all the rest. If 
 they have emerged from unbelief through God's mercy alone, 
 they ought to leave place for it as to others also. For he 
 makes the Jews equal in guilt with the Gentiles, that both 
 might understand that the avenue to salvation is no less 
 open to others than to them. For it is the mercy of God 
 alone which saves ; and this offers itself to both. This sen- 
 tence then corresponds with the testimony of Hosea, which 
 he had before quoted, " I will call those my people who 
 were not my people/' But he does not mean, that God so 
 blinds all men that their unbelief is to be imputed to him ; 
 but that he hath so arranged by his providence, that all 
 
CHAP. XI. 32. EPISTLE TO THE ROMANS. 4 13 
 
 should be guilty of unbelief, in order that he might have 
 them subject to his judgment, and for this end, — that all 
 merits being buried, salvation might proceed from his good- 
 ness alone. 1 
 
 Paul then intends here to teach two things — that there 
 is nothing in any man why he should be preferred to others, 
 apart from the mere favour of God ; and that God in the 
 dispensation of his grace, is under no restraint that he should 
 not grant it to whom he pleases. There is an emphasis in 
 the word mercy ; for it intimates that God is bound to none, 
 and that he therefore saves all freely, for they are all equally 
 lost. But extremely gross is their folly who hence conclude 
 that all shall be saved ; for Paul simply means that both 
 Jews and Gentiles do not otherwise obtain salvation than 
 through the mercy of God, and thus he leaves to none any 
 reason for complaint. It is indeed true that this mercy is 
 without any difference offered to all, but every one must 
 seek it by faith. 
 
 33. O the depth of the riches both 33. O profunditatem divitiarum 
 of the wisdom and knowledge of et sapientia? et cognitionis Dei ! 
 God ! how unsearchable are his quam incomprehensibilia 2 sunt judi- 
 judgments, and his ways past find- cia ejus et impervestigabiles 3 vise 
 ing out ! ipsius ! 
 
 34. For who hath known the 34. Quis enim cognovit mentem 
 mind of the Lord ? or who hath Domini ? aut quis illi a consiliis 
 been his counsellor ? fuit ? 
 
 35. Or who hath first given to 35. Aut quis prior dedit ei et re- 
 him, and it shall be recompensed tribuetur illi ? 
 
 unto him again ? 
 
 1 The verb which Calvin renders conclusit, trvAxXuin, means to shut up 
 together. The paraphrase of Chrysostom is, that " God has proved 
 (#;uyl;£v) all to be unbelieving." Wolfius considers the meaning the same 
 with verse 9 of chap, hi., and with Gal. iii. 22. God has in his providence, 
 as well as in his word, proved and demonstrated, that all mankind are by 
 nature in a state of unbelief and of sin and of condemnation. 
 
 God has shut up together, &c, " how?" asks Parens: then he answers, 
 " by manifesting, accusing, and condemning unbelief, but not by effecting 
 or approving it." — Ed. 
 
 2 "Incomprehensibilia," so the Vulgate; " avt%sgtvvr,ra — inscrutabilia — 
 inscrutable," Beza. It means what cannot be found out by searching. 
 Our version conveys the correct idea — " unsearchable." — Ed, 
 
 3 "Impervestigabiles," so Beza; " «^';t;v/W™;--_investigabiles — unin- 
 vestigable," Vulgate; what cannot be investigated, and of which there 
 are no footsteps— untraceable ; " cannot be traced out " is the version of 
 Doddridge. — Ed. 
 
44-i COMMENTARIES ON THE CHAP. XI. 33. 
 
 36. For of him, and through him, 36. Quoniam ex illo et per ilium 
 and to him, are all things : to whom et in ilium sunt omnia : Ipsi gloria 
 be glory for ever. Amen. in secula. Amen. 
 
 33. Oh ! the depth, &c. Here first the Apostle bursts into 
 an exclamation, which arose spontaneously from a devout 
 consideration of God's dealings with the faithful ; then in 
 passing he checks the boldness of impiety, which is wont to 
 clamour against the judgments of God. When therefore we 
 hear, Oh! the depth, this expression of wonder ought greatly 
 to avail to the beating down of the presumption of our flesh ; 
 for after having spoken from the word and by the Spirit of 
 the Lord, being at length overcome by the sublimity of so 
 great a mystery, he could not do otherwise than wonder and 
 exclaim, that the riches of God's wisdom are deeper than 
 our reason can penetrate to. Whenever then we enter 
 on a discourse respecting the eternal counsels of God, let a 
 bridle be always set on our thoughts and tongue, so that 
 after having spoken soberly and within the limits of God's 
 word, our reasoning may at last end in admiration. Nor 
 ought we to be ashamed, that if we are not wiser than he, 
 who, having been taken into the third heaven, saw mysteries 
 to man ineffable, and who yet could find in this instance no 
 other end designed but that he should thus humble himself. 
 
 Some render the words of Paul thus, " Oh ! the deep 
 riches, and wisdom, and knowledge of God ! " as though the 
 word /3d9os was an adjective ; and they take riches for 
 abundance, but this seems to me strained, and I have there- 
 fore no doubt but that he extols God's deep riches of 
 wisdom and knowledge. 1 
 
 1 It has indeed been thought by many that nXovrov, riches, is a noun 
 belonging to wisdom and knowledge, used, after the Hebrew manner, in- 
 stead of an adjective. It means abundance or exuberance. The sentence, 
 according to our idiom, would then be, " O the profundity of the abound- 
 ing wisdom and knowledge of God !" The Apostle, as in the words " the 
 gifts and calling of God," adopts an ascending scale, and mentions wisdom 
 first, and then knowledge, which in point of order precedes it. Then in 
 the following clause, according to his usual practice, he retrogrades, and 
 states first what belongs to knowledge — "judgments," decisions, divine 
 decrees, such as knowledge determines ; and then " ways," actual proceed- 
 ings, for the guiding of which wisdom is necessary. Thus M T e see that his 
 style is thoroughly Hebraistic. 
 
 It appears from Poole's Syn., that Origen, Chrysostom, and Theodoret, 
 
CHAP. XI. 33. EPISTLE TO THE ROMANS. 445 
 
 How incomprehensible, &c. By different words, according 
 to a practice common in Hebrew, he expresses the same 
 thing. For he speaks of judgments, then he subjoins ways, 
 which mean appointments or the mode of acting, or the 
 manner of ruling. But he still continues his exclamation, 
 and thus the more he elevates the height of the divine 
 mystery, the more he deters us from the curiosity of investi- 
 gating it. Let us then learn to make no searcbings respect- 
 ing the Lord, except as far as he has revealed himself in the 
 Scriptures; for otherwise we shall enter a labyrinth, from 
 which the retreat is not easy. It must however be noticed, 
 that he speaks not here of all God's mysteries, but of those 
 which are hid with God himself, and ought to be only ad- 
 mired and adored by us. 
 
 connected " riches'' with " depth," " O the abounding depth," &c. ; but that 
 Ambrose and Augustine connected it with " wisdom," &c. The use of the 
 term in Eph. i. 7, favours the last; for "the riches of his grace" mean 
 clearly " his abounding grace." 
 
 But some, with Stuart, suppose that by " riches" here is meant God's 
 goodness or mercy, according to verse 12, and Eph. iii. 8. And Stuart 
 gives this version, " O the boundless goodness, and wisdom, and knowledge 
 of God ! " But this destroys the evident correspondence that is to be found 
 in the latter clause of the verse, except we take in the remaining portion of 
 the chapter, and this perhaps is what ought to be done. But if we do this, 
 then -r^ourov means " treasures," or blessings," or " copia beneficiorum," as 
 Schleusver expresses it. "Riches of Christ "mean the abounding bless- 
 ings laid up in him, Eph. iii. 8. God may be viewed as set forth here 
 as the source of all things, and as infinite in wisdom and knowledge ; and 
 these three things are the subjects to the end of the chapter, the two last 
 vers3s referring to the first, and the end of the thirty-third and the thirty- 
 fourth to the two others, and in an inverted order. The depth or vastness 
 of his wealth or bounty is such, that he has nothing but his own, no one 
 having given him anything, (verse 35,) and from him, and through him, 
 and to him are all things, (verse 36.) Then as to the vastness of his 
 wisdom and of his knowledge ; what his knowledge has decided cannot be 
 searched out, and what his wisdom has devised, as to the manner of execut- 
 ing his purposes, cannot be investigated ; and no one can measure the ex- 
 tent of his knowledge, and no one has been his counsellor, so as to add to 
 the stores of his wisdom, (verse 34.) That we may see the connection of 
 the different parts, it is necessary to present the whole passage in lines — 
 
 33. Oh the depth of God's bounty and wisdom and knowledge ! 
 How inscrutable his judgments 
 
 And untraceable his ways ! 
 
 34. Who indeed hath known the Lord's mind, 
 Or who has become his counsellor ? 
 
 35. Or who has first given to him ? 
 And it shall be repayed to him : 
 
 36. For from him and through him and to him are all things : 
 To him the glory for ever. — Amen. — Ed. 
 
446 COMMENTARIES ON THE CHAP. XI. 34. 
 
 84. Who has known the mind of the Lord? He begins 
 here to extend as it were Lis hand to restrain the audacity 
 of men, lest they should clamour against God's judgments, 
 and this he does by stating two reasons : the first is, that 
 all mortals are too blind to take a view of God's predestina- 
 tion by their own understanding, and to reason on a thing 
 unknown is presumptuous and absurd ; the other is, that we 
 can have no cause of complaint against God, since no mortal 
 can boast that God is a debtor to him ; but that, on the con- 
 trary, all are under obligations to him for his bounty. 1 
 
 Within this limit then let every one remember to keep his 
 own mind, lest he be carried beyond God's oracles in investi- 
 gating predestination, since we hear that man can distinguish 
 nothing in this case, any more than a blind man in dark- 
 ness. This caution, however, is not to be so applied as to 
 weaken the certainty of faith, which proceeds not from the 
 acumen of the human mind, but solely from the illumination 
 of the Spirit ; for Paul himself in another place, after having 
 testified that all the mysteries of God far exceed the com- 
 prehension of our minds, immediately subjoins that the faith- 
 ful understand the mind of the Lord, because they have not 
 received the spirit of this world, but the Spirit which has 
 been given them by God, by whom they are instructed as to 
 his goodness, which otherwise would be incomprehensible to 
 them. 
 
 As then we cannot by our own faculties examine the 
 secrets of God, so we are admitted into a certain and clear 
 knowledge of them by the grace of the Holy Spirit : and if 
 we ought to follow the guidance of the Spirit, where he 
 leaves us, there we ought to stop and as it were to fix our 
 
 1 The words of this verse seem to have been taken literally from Is. xl. 
 13, as given in the Septuagint. The Hebrew is in some measure different, 
 but the words will admit of a rendering approaching nearer to the meaning 
 here than what is presented in our version, as follows — 
 Who has weighed the spirit of Jehovah, 
 And, being a man of his counsel, has taught him ? 
 
 To " weigh the spirit" is to know it thoroughly : the same verb, pfl, is 
 used in this sense in Frov. xvi. 2 ; xxiv. 12. It indeed means to compute 
 by measure or by weight ; so that it may be rendered " measure" as well 
 as " weigh," and if we adopt " measure," it will then appear that to " know 
 the mind of the Lord," is to know the extent of his understanding or know- 
 ledge; an idea which remarkably corresponds with the passage. — Ed. 
 
CHAP. XL 35. EPISTLE TO THE ROMANS. 4:4:7 
 
 standing. If any one will seek to know more than what 
 God has revealed, he shall be overwhelmed with the immea- 
 surable brightness of inaccessible light. But we must bear 
 in mind the distinction, which I have before mentioned, 
 between the secret counsel of God, and his will made known 
 in Scripture ; for though the whole doctrine of Scripture 
 surpasses in its height the mind of man, yet an access to it 
 is not closed against the faithful, who reverently and soberly 
 follow the Spirit as their guide ; but the case is different 
 with regard to his hidden counsel, the depth and height of 
 which cannot by any investigation be reached. 
 
 35. Who has first given to him, &c. Another reason, by 
 which God's righteousness is most effectually defended 
 against all the accusations of the ungodly : for if no one re- 
 tains him bound to himself by his own merits, no one can 
 justly expostulate with him for not having received his re- 
 ward ; as he, who would constrain another to do him good, 
 must necessarily adduce those deeds by which he has de- 
 served a reward. The import then of Paul's words is this — 
 " God cannot be charged with unrighteousness, except it can 
 be proved, that he renders not to every one his due : but it 
 is evident, that no one is deprived by him of his right, since 
 he is under obligation to none ; for who can boast of any 
 thing of his own, by which he has deserved his favour?" 1 
 
 Now this is a remarkable passage ; for we are here taught, 
 that it is not in our power to constrain God by our good 
 works to bestow salvation on us, but that he anticipates the 
 undeserving by his gratuitous goodness. But if we desire 
 to make an honest examination, we shall not only find, that 
 God is in no way a debtor to us, but that we are all subject 
 to his judgment, — that we not only deserve no favour, but 
 that we are worthy of eternal death. And Paul not only 
 
 1 There is a passage in Job xli. 11, (2, in the Hebrew Bible,) of which 
 this verse seems to be a translation, made by the Apostle himself, as 
 totally another meaning is given in the Septuagint. The person is alone 
 changed. The Hebrew is literally this, 
 
 Who has anticipated me, 
 And I will repay ? 
 To " anticipate" means here with favour or gift ; for the remainder of 
 the verse is the following, — 
 
 Everything under the whole heaven, mine it is. — Ed. 
 
44-8 COMMENTARIES ON THE CHAP. XI. 36. 
 
 concludes, that God owes us nothing, on account of our cor- 
 rupt and sinful nature ; but he denies, that if man were 
 perfect, he could bring anything before God, by which he 
 could gain his favour ; for as soon as he begins to exist, he 
 is already by the right of creation so much indebted to his 
 Maker, that lie has nothing of his own. In vain then shall 
 we try to take from him his own right, that he should not, 
 as he pleases, freely determine respecting his own creatures, 
 as though there was mutual debt and credit. 
 
 36. For from him and through him, &c. A confirmation 
 of the last verse. He shows, that it is very far from being 
 the case, that we can glory in any good tiling of our own 
 against God, since we have been created by him from no- 
 thing, and now exist through him. He hence infers, that 
 our being should be employed for his glory: for how unrea- 
 sonable would it be for creatures, whom he has formed and 
 whom he sustains, to live for any other purpose than for 
 making his glory known ? It has not escaped my notice, 
 that the phrase, el<? avrbv, to him, is sometimes taken for 
 ev aura), in or by him,, but improperly : and as its proper 
 meaning is more suitable to the present subject, it is better 
 to retain it, than to adopt that which is improper. The 
 import of what is said is, — That the whole order of nature 
 would be strangely subverted, were not God, who is the 
 beginning of all things, the end also. 
 
 To him be glory, &c. The proposition being as it were 
 proved, he now confidently assumes it as indubitable, — That 
 the Lord's own glory ought everywhere to continue to him 
 unchangeably : for the sentence would be frigid were it 
 taken generally ; but its emphasis depends on the context, 
 that God justly claims for himself absolute supremacy, and 
 that in the condition of mankind and of the whole world 
 nothing is to be sought beyond his own glory. It hence 
 follows, that absurd and contrary to reason, and even insane, 
 are all those sentiments which tend to diminish his glory. 
 
CHAP. XII. ]. EPISTLE TO THE B.OMANS. 449 
 
 CHAPTER XII. 
 
 1 . I beseech you therefore, bre- 1 . Obsecro itaque vos fratres, per 
 thren, by the mercies of God, that miserationes Dei, ut sistatis corpora 
 ye present your bodies a living sacri- vestra hostiam vivam, sanctam, ac- 
 fice, holy, acceptable unto God, which ceptam Deo, rationabilem cultura 
 is your reasonable service. vestrum. 
 
 2. And be not conformed to this 2. Et ne conformetis vos huic 
 world ; but be ye transformed by mundo, sed transfiguremini renova- 
 the renewing of your mind, that ye tione mentis vestrse, ut probetis 
 may prove what is that good, and quae sit voluntas Dei bona et placita 
 acceptable, and perfect will of God. et perfecta. 
 
 After having handled those things necessary for the 
 erection of the kingdom of God, — that righteousness is to be 
 sought from God alone, that salvation is to come to us alone 
 from his mercy, that all blessings are laid up and daily of- 
 fered to us in Christ only, — Paul now passes on, according 
 to the best order, to show how the life is to be formed. If it 
 be, that through the saving knowledge of God and of Christ, 
 the soul is, as it were, regenerated into a celestial life, and 
 that the life is in a manner formed and regulated by holy 
 exhortations and precepts ; it is then in vain that you show 
 a desire to form the life aright, except you prove first, that 
 the origin of all righteousness in men is in God and Christ ; 
 for this is to raise them from the dead. 
 
 And this is the main difference between the gospel and 
 philosophy : for though the philosophers speak excellently 
 and with great judgment on the subject of morals, yet 
 whatever excellency shines forth in their precepts, it is, as 
 it were, a beautiful superstructure without a foundation ; 
 for by omitting principles, they offer a mutilated doctrine, 
 like a body without a head. Not very unlike this is the 
 mode of teaching under the Papacy : for though they men- 
 tion, by the way, faith in Christ and the grace of the Holy ■ 
 Spirit, it yet appears quite evident, that they approach hea- 
 then philosophers far nearer than Christ and his Apostles. 
 
 But as philosophers, before they lay down laws respecting 
 morals, discourse first of the end of what is good, and inquire 
 into the sources of virtues, from which afterwards they draw 
 and derive all duties ; so Paul lays down here the principle 
 
 2 F 
 
 1 
 
450 COMMENTARIES ON THE CHAP. XII. 1. 
 
 from which all the duties of holiness flow, even this, — that 
 we are redeemed by the Lord for this end — that we may 
 consecrate to him ourselves and all our members. But it 
 may be useful to examine every part. 
 
 \. I therefore beseech you by the mercies (miserationes — 
 compassions) of God, &c. We know that unholy men, in 
 order to gratify the flesh, anxiously lay hold on whatever is 
 set forth in Scripture respecting the infinite goodness of God; 
 and hypocrites also, as far as they can, maliciously darken 
 the knowledge of it, as though the grace of God extinguished 
 the desire for a godly life, and opened to audacity the door 
 of sin. But this exhortation teaches us, that until men 
 really apprehend how much they owe to the mercy of God, 
 they will never with a right feeling worship him, nor be 
 effectually stimulated to fear and obey him. It is enough 
 for the Papists, if they can extort by terror some sort of 
 forced obedience, I know not what. But Paul, that he 
 might bind us to God, not by servile fear, but by the volun- 
 tary and cheerful love of righteousness, allures us by the 
 sweetness of that favour, by which our salvation is effected ; 
 and at the same time he reproaches us with ingratitude, ex- 
 cept we, after having found a Father so kind and bountiful, 
 do strive in our turn to dedicate ourselves wholly to him. 1 
 
 And what Paul says, in thus exhorting us, ought to have 
 more power over us, inasmuch as he excels all others in 
 setting forth the grace of God. Iron indeed must be the 
 heart which is not kindled by the doctrine which has been 
 laid down into love towards God, whose kindness towards 
 itself it finds to have been so abounding. Where then are 
 
 1 By " mercies," the Apostle refers, as some think, to the various acts of 
 God's mercy, such as election, vocation, justification, and final salvation. 
 Grotius considers that God's attributes are referred to, such as are de- 
 scribed in Exod. xxxiv. 6, 7. Erasmus, quoting Origen, says, that the 
 plural is used for amplification, in order to show the greatness of God's 
 mercy, as though the Apostle had said, " by God's great mercy." Schkusner 
 renders the clause, " per summam Dei benignitatem — by God's great kind- 
 ness," that is, in bringing you to the knowledge of the gospel. So " Father 
 of mercies," in 2 Cor. i. 3, may mean " most merciful Father," or the 
 meaning may be, " the Father of all blessings," as mercy signifies some- 
 times what mercy bestows, (Phil. ii. 1,) as grace or favour often means the 
 gift which flows from it. According to this view, "mercies" here are the 
 blessings which God bestows, even the blessings of redemption. — Ed. 
 
CHAP. XII. 1. EPISTLE TO THE ROMANS. 451 
 
 they who think that all exhortations to a holy life are nulli- 
 fied, if the salvation of men depends on the grace of God 
 alone, since by no precepts, by no sanctions, is a pious mind 
 so framed to render obedience to God, as by a serious medi- 
 tation on the Divine goodness towards it ? 
 
 We may also observe here the benevolence of the Apostle's 
 spirit, — that he preferred to deal with the faithful by admo- 
 nitions and friendly exhortations rather than by strict com- 
 mands ; for he knew that he could prevail more with the 
 teachable in this way than in any other. 
 
 That ye present your bodies, &c. It is then the beginning 
 of a right course in good works, when we understand that 
 we are consecrated to the Lord ; for it hence follows, that we 
 must cease to live to ourselves, in order that we may devote 
 all the actions of our life to his service. 
 
 There are then two things to be considered here, — the 
 first, that we are the Lord's, — and secondly, that we ought 
 on this account to be holy, for it is an indignity to God's 
 holiness, that anything, not first consecrated, should be 
 offered to him. These two things being admitted, it then 
 follows that holiness is to be practised through life, and that 
 we are guilty of a kind of sacrilege when we relapse into 
 uncleanness, as it is nothing else than to profane what is 
 consecrated. 
 
 But there is throughout a great suitableness in the ex- 
 pressions. He says first, that our body ought to be offered a 
 sacrifice to God ; by which he implies that we are not our 
 own, but have entirely passed over so as to become the pro- 
 perty of God ; which cannot be, except we renounce our- 
 selves and thus deny ourselves. Then, secondly, by adding 
 two adjectives, he shows what sort of sacrifice this ought to 
 be. By calling it living, he intimates, that we are sacrificed 
 to the Lord for this end, — that our former life being de- 
 stroyed in us, we may be raised up to a new life. By the 
 term holy, he points out that which necessarily belongs to a 
 sacrifice, already noticed ; for a victim is then only approved, 
 when it had been previously made holy. By the third word, 
 acceptable, he reminds us, that our life is framed aright, when 
 this sacrifice is so made as to be pleasing to God : he brings 
 
452 COMMENTARIES ON THE CHAP. XII. 1. 
 
 to us at the same time no common consolation ; for he teaches 
 lis, that our work is pleasing and acceptable to God when 
 we devote ourselves to purity and holiness. 
 
 By bodies he means not only our bones and skin, but the 
 whole mass of which we are composed ; and he adopted this 
 word, that he might more fully designate all that we are : 
 for the members of the body are the instruments by which 
 we execute our purposes. 1 He indeed requires from us holi- 
 ness, not only as to the body, but also as to the soul and 
 spirit, as in 1 Thess. v. 23. In bidding us to present our 
 bodies, he alludes to the Mosaic sacrifices, which were pre- 
 sented at the altar, as it were in the presence of God. But 
 he shows, at the same time, in a striking manner, how 
 prompt we ought to be to receive the commands of God, 
 that we may without delay obey them. 
 
 Hence we learn, that all mortals, whose object is not to 
 worship God, do nothing but miserably wander and go astray. 
 We now also find what sacrifices Paul recommends to the 
 Christian Church : for being reconciled to God through the 
 one only true sacrifice of Christ, we are all through his grace 
 made priests, in order that we may dedicate ourselves and 
 all we have to the glory of God. No sacrifice of expiation 
 is wanted ; and no one can be set up, without casting a 
 manifest reproach on the cross of Christ. 
 
 Your reasonable service. This sentence, I think, was added, 
 that he might more clearly apply and confirm the preceding 
 
 1 The word «/«?■«, " bodies," he seems to have used, because of the 
 similitude he adopts respecting sacrifices ; for the bodies of beasts we are 
 to consecrate our own bodies. As he meant before by " members," ch. vi. 
 13, the whole man, so he means here by " bodies," that is, themselves. 
 
 They were to be living sacrifices, not killed as the legal sacrifices. They 
 were to be holy, not maimed or defective, but whole and perfect as to all 
 the members, and free from diseases. See Lev. xxii. 19-22. They Avere 
 to be acceptable, ihi.^<rrm; "placentem — pleasing," Beza ; "well-pleasing," 
 Doddridge. It was not sutficient under the law for the sacrifices them- 
 selves to be holy, blameless, such as God required ; but a right motive and 
 a right feeling on the part of the offerer were necessary, in order that they 
 might be accepted or approved by God. Without faith and repentance, 
 and a reformed life, they were not accepted, but regarded as abominations. 
 See Ps. li. 19; Is. i. 11-19. 
 
 It is said by Wolfius, that all the terms here are derived from the sacri- 
 ficial rites of the law, and that Christians are represented both as the 
 priests who otfered, and as the sacrifices which were offered by them. — Ed. 
 
CHAP. XII. 2. EPISTLE TO THE ROMANS. 453 
 
 exhortation, as though he had said, — " Offer yourselves a 
 sacrifice to God, if ye have it in your heart to serve God : 
 for this is the right way of serving God ; from which, if any 
 depart, they are but false worshippers." If then only God is 
 rightly worshipped, when we observe all things according to 
 what he has prescribed, away then with all those devised 
 modes of worship, which he justly abominates, since he values 
 obedience more than sacrifice. Men are indeed pleased with 
 their own inventions, which have an empty show of wisdom, 
 as Paul says in another place ; but we learn here what the 
 celestial Judge declares in opposition to this by the mouth 
 of Paul ; for by calling that a reasonable service which he 
 commands, he repudiates as foolish, insipid, and presumptu- 
 ous, whatever we attempt beyond the rule of his word. 1 
 
 2. And conform ye not to this world, &c. The term world 
 has several significations, but here it means the sentiments 
 and the morals of men ; to which, not without cause, he for- 
 bids us to conform. For since the whole world lies in wick- 
 edness, it behoves us to put off whatever we have of the old 
 man, if we would really put on Christ : and to remove all 
 doubt, he explains what he means, by stating what is of a 
 contrary nature; for he bids us to be transformed into a 
 newness of mind. These kinds of contrast are common in 
 Scripture ; and thus a subject is more clearly set forth. 
 
 1 The word Xoymhv, " reasonable," was considered by Origen, and by 
 many after him, as designating Christian service consonant with reason, 
 in opposition to the sacrifices under the law, which were not agreeable to 
 reason. But Chrysostom, whom also many have followed, viewed the 
 word as meaning what is spiritual, or what belongs to the mind, in con- 
 tradistinction to the ritual and external service of the law : but there is no 
 example of the word having such a meaning, except it be 1 Pet. ii. 2, 
 which is by no means decisive. Rational, or reasonable, is its meaning, 
 or, what agrees with the word, as Phavorinus explains it. There is no 
 need here to suppose any contrast : the expression only designates the act 
 or the service which the Apostle prescribes ; as though he said, " What I 
 exhort you to do is nothing but a reasonable service, consistent with the 
 dictates of reason. God has done great things for you, and it is nothing 
 but right and just that you should dedicate yourselves wholly to him." 
 This seems to be the obvious meaning. To draw this expression to another 
 subject, in order to set up reason as an umpire in matters of faith, is 
 wholly a perversion : and to say, that as it seems to refer to the word in 
 1 Pet. ii. 2, it must be so considered here, is what does not necessarily 
 follow ; for as \iyes sometimes means " word," and sometimes " reason," so 
 its derivative may have a similar variety. — Ed. 
 
454 COMMENTARIES ON THE CHAP. XII. 2. 
 
 Now attend here, and see what kind of renovation is re- 
 quired from us : It is not that of the flesh only, or of the 
 inferior part of the soul, as the Sorbonists explain this word ; 
 hut of the mind, which is the most excellent part of us, and 
 to which philosophers ascribe the supremacy ; for they call 
 it rjye/Aovifcov, the leading power ; and reason is imagined to 
 be a most wise queen. But Paul pulls her down from her 
 throne, and so reduces her to nothing by teaching us that 
 we must be renewed in mind. For how much soever we 
 may flatter ourselves, that declaration of Christ is still true, 
 — that every man must be born again, who would enter into 
 the kingdom of God ; for in mind and heart we are alto- 
 gether alienated from the righteousness of God. 
 
 That ye may proved &c. Here you have the purpose for 
 which we must put on a new mind, — that bidding adieu to 
 our own counsels and desires, and those of all men, we may 
 be attentive to the only will of God, the knowledge of which 
 is true wisdom. But if the renovation of our mind is neces- 
 sary, in order that we may prove what is the will of God, it 
 is hence evident how opposed it is to God. 
 
 The epithets which are added are intended for the pur- 
 
 1 Ut probetis, *U to ^oxipd^uv upas • " ut noscatis — that ye may know," 
 Theophylact ; "ut diligenter scrutemini — that ye may carefully search," 
 Jerome ; " that ye may experimentally know," Doddridge ; " that ye may 
 learn," Stuart. The verb means chiefly three things, — to test, i.e., metals 
 by fire, to try, to prove, to examine, 1 Pet. i. 7 ; Luke xiv. 19 ; 2 Cor. xiii. 
 5, — to approve what is proved, Rom. xiv. 22 ; 1 Cor. xvi. 3, — and also to 
 prove a thing so as to make a proper distinction, to discern, to understand, 
 to distinguish, Luke xii. 56 ; Rom. ii. 18. The last idea is the most suit- 
 able here, " in order that ye may understand what the will of God is, even 
 that which is good and acceptable and perfect." 
 
 What Stuart says on the last clause seems just, that it is to be taken by 
 itself, and that the words do not agree with " will," but stand by them- 
 selves, being in the neuter gender. Otherwise we cannot affix any idea to 
 " acceptable ;" for it Avould be unsuitable to say that God's will is " accept- 
 able " to him, that being self-evident. 
 
 " Good," a.ya.foM, is useful, advantageous, beneficial ; " acceptable," ila^- 
 <rri>», is what is pleasing to and accepted by God ; and " perfect," rixuov, is 
 complete, entire, without any defect, or just and right. 
 
 It ought to be borne in mind, as Parens observes, that in order to dis- 
 cern, and rightly to understand God's will, the Apostle teaches us, that 
 "the renewing of the mind" is necessary; otherwise, as he adds, "our 
 corrupt nature will fascinate our eyes that they may not see, or if they 
 see, will turn our hearts and wills, that they may not approve, or if they 
 approve, will hinder us to follow what is approved." — Ed. 
 
CHAP. XII. 3. EPISTLE TO THE EOMANS. 455 
 
 pose of recommending God's will, that we may seek to know 
 it with greater alacrity : and in order to constrain our per- 
 verseness, it is indeed necessary that the true glory of justice 
 and perfection should be ascribed to the will of God. The 
 world persuades itself that those works which it has devised 
 are good ; Paul exclaims, that what is good and right must 
 be ascertained from God's commandments. The world praises 
 itself, and takes delight in its own inventions ; but Paul 
 affirms, that nothing pleases God except what he has com- 
 manded. The world, in order to find perfection, slides from 
 the word of God into its own devices ; Paul, by fixing per- 
 fection in the will of God, shows, that if any one passes over 
 that mark he is deluded by a false imagination. 
 
 3. For I say, through the grace given 3. Dico enim per gratiam, 
 
 unto me, to every man that is among quse data est mihi, cuilibet ves- 
 
 you, not to think of himself more trum, ne supra niodum sapiat 
 
 highly than he ought to think ; but prater id quod oportet sapere, 
 
 to think soberly, according as God sed sapiat ad sobrietatem, sicuti 
 
 hath dealt to every man the measure unicuique distribuit Deus men- 
 
 of faith. suram fidei. 
 
 3. For I say, through the grace, &c. If you think not the 
 causal particle superfluous, this verse will not be unsuitably 
 connected with the former; for since he wished that our 
 whole study should be employed in investigating the will of 
 God, the next thing to this was, to draw us away from vain 
 curiosity. As however the causal particle is often used re- 
 dundantly by Paul, you may take the verse as containing a 
 simple affirmation ; for thus the sense would also be very 
 appropriate. 
 
 But before he specifies his command, he reminds them of 
 the authority which had been given to him, so that they 
 might not otherwise attend to his voice than if it was the 
 voice of God himself; for his words are the same, as though 
 he had said, " I speak not of myself ; but, as God's ambas- 
 sador, I bring to you the commands which he has entrusted 
 to me." By "grace" (as before) he means the Apostleship, 
 with respect to which he exalts God's kindness, and at the 
 same time intimates, that he had not crept in through his 
 own presumption, but that he was chosen by the calling of 
 God. Having then by this preface secured authority to him- 
 
456 COMMENTARIES ON THE CHAP. XII. 3. 
 
 self, he laid the Romans under the necessity of obeying, 
 unless they were prepared to despise God in the person of 
 his minister. 
 
 Then the command follows, by which he draws us away 
 from the investigation of those things which can bring no- 
 thing but harassment to the mind, and no edification ; and 
 he forbids every one to assume more than what his capacity 
 and calling will allow ; and at the same time he exhorts us 
 to think and meditate on those things which may render us 
 sober-minded and modest. For so I understand the words, 
 rather in the sense given them by Erasmus, who thus renders 
 them, " Let no one think proudly of himself;" for this sense 
 is somewhat remote from the words, and the other is more 
 accordant with the context. The clause, Beyond what it be- 
 hoves him to be wise, shows what he meant by tbe former 
 verb vTreptppoveiv, to be above measure wise ; that is, that we 
 exceed the measure of wisdom, if we engage in those things 
 cencerning which it is not meet that we should be anxious. 1 
 To be wise unto sobriety is to attend to the study of those 
 things by which you may find that you learn and gain 
 moderation. 
 
 To every one as God has distributed, &c. (JJnicuique ut 
 divisit Deus) There is here an inversion of words, instead 
 of — As to every one Qod has distributed? And here a reason 
 is given for that sober-minded wisdom which he had men- 
 tioned ; for as distribution of graces is various, so every one 
 preserves himself within the due boundaries of wisdom, who 
 
 1 " Ne supra modum sapiat," so the Vulgate and Beza ; pk v^i^<p^vuv, 
 " ne supra modum de se sentiat — let him not think immoderately of him- 
 self," Mede ; " not to arrogate to himself," Doddridge ; " not to over- 
 estimate himself," Stuart. This and the following clause may he thus 
 rendered, " not to think highly above what it behoves him to think," that 
 is, of himself. Then what follows may admit of this rendering, " but to 
 think so as to think rightly," or modestly, (t!s ro a-utp^vuv.) The last verb 
 occurs elsewhere five times ; thrice it means " to be of a sane mind," Mark 
 vii. 15; Luke viii. 35; 2 Cor. v. 13; and twice it means " to act pru- 
 dently," Titus ii. 6 ; 1 Peter iv. 7 ; or, it may be, in the last passage, " to 
 live temperately." As it refers here to the mind, it must mean such an 
 estimate of one's self as is sound, just, and right, such as becomes one who 
 is sound and sane in his mind. Pride is a species of insanity ; but humility 
 betokens a return to a sane mind : and an humble estimate of ourselves, as 
 Professor Hodge observes, is the only sound, sane, and right estimate. — Ed. 
 
 2 We find a similar transposition in 1 Cor. iii. 5. — Ed. 
 
CHAP. XII. 3. EPISTLE TO THE ROMANS. 457 
 
 keeps within the limits of that grace of faith bestowed on 
 him by the Lord. Hence there is an immoderate affectation 
 of wisdom, not only in empty things and in things useless to 
 be known, but also in the knowledge of those things which 
 are otherwise useful, when we regard not what has been 
 given to us, but through rashness and presumption go beyond 
 the measure of our knowledge ; and such outrage God will 
 not suffer to go unpunished. It is often to be seen, with 
 what insane trifles they are led away, who, by foolish ambi- 
 tion, proceed beyond those bounds which are set for them. 1 
 
 The meaning is, that it is a part of our reasonable sacrifice 
 to surrender ourselves, in a meek and teachable spirit, to be 
 ruled and guided by God. And further, by setting up faith 
 in opposition to human judgment, he restrains us from our 
 own opinions, and at the same time specifies the due measure 
 of it, that is, when the faithful humbly keep themselves 
 within the limits allotted to them. 2 
 
 4. For as we have many members 4. Quemadmodum enim in uno 
 in one body, and all members have corpore membra multa habemus, 
 not the same office ; membra vero omnia non eandem 
 
 habent actionem ; 
 
 5. So we, being many, are one 5. Sic multi unum sumus corpus 
 body in Christ, and every one mem- in Christo membra mutuo alter 
 bers one of another. alterius. 
 
 6. Having then gifts, differing ac- 6. Habentes autem dona secundum 
 cording to the grace that is given to gratiam nobis datam differentia ; 
 us, whether prophecy, letusproph \esy sive prophetiam, secundum analo- 
 according to the proportion of faith ; giam fidei ; 
 
 7. Or ministry, let us wait on our 7. Sive ministerium, in ministerio ; 
 ministering ; or he that teacheth, on sive qui docet, in doctrina : 
 teaching ; 
 
 1 " It is better," says Augustine, " to doubt respecting hidden things, 
 than to contend about things uncertain."— Ed. 
 
 2 The expression " the measure of faith," i^ir^v vritmus, is differently 
 explained. Some, as Beza and Parens, consider " faith " here as includ- 
 ing religion or Christian truth, because faith is the main principle, " as 
 God has divided to each the measure of Christian truth or knowledge." 
 Others suppose with Mede, that " faith " here is to be taken for those 
 various gifts and endowments which God bestowed on those who believed 
 or professed the faith of the gospel ; " as God has divided to each the 
 measure of those gifts which come by faith, or which are given to those 
 who believe." The last view is most suitable to the context. We may, 
 however, take " faith " here for grace, and consider the meaning the same 
 as in Eph. iv. 7. The subject there is the same as here, for the Apostle 
 proceeds there to mention the different offices which Christ had appointed 
 in his Church. — Ed. 
 
458 COMMENTARIES ON THE CHAP. XII. 4. 
 
 8. Or he that exhorteth, on ex- 8. Sive qui exhortatur, in exhor- 
 
 hortation : he that giveth, let him do tatione ; sive qui largitur, in simpli- 
 
 it with simplicity ; he that ruleth, citate ; sive qui prsecst, in studio ; 
 
 with diligence ; he that sheweth sive qui miseretur, in hilaritate. 
 mercy, with cheerfulness. 
 
 4. For as in one body, &c. The very thing which he had 
 previously said of limiting the wisdom of each according to 
 the measure of faith, he now confirms hy a reference to the 
 vocation of the faithful ; for we are called for this end, that 
 we may unite together in one body, since Christ has ordained 
 a fellowship and connection between the faithful similar to 
 that which exists between the members of the human body ; 
 and as men could not of themselves come together into such 
 an union, he himself becomes the bond of this connection. 
 As then the case is with the human body, so it ought to be 
 with the society of the faithful. By applying this similitude 
 he proves how necessary it is for each to consider what is 
 suitable to his own nature, capacity, and vocation. But 
 though this similitude has various parts, it is yet to be chiefly 
 thus applied to our present subject, — that as the members 
 of the same body have distinct offices, and all of them are 
 distinct, for no member possesses all powers, nor does it 
 appropriate to itself the offices of others ; so God has dis- 
 tributed various gifts to us, by which diversity he has de- 
 termined the order which he would have to be observed 
 among us, so that every one is to conduct himself according 
 to the measure of his capacity, and not to thrust himself 
 into what peculiarly belongs to others ; nor is any one to 
 seek to have all things himself, but to be content with his 
 lot, and willingly to abstain from usurping the offices of 
 others. When, however, he points out in express words the 
 communion which is between us, he at the same time inti- 
 mates, how much diligence there ought to be in all, so that 
 they may contribute to the common good of the body ac- 
 cording to the faculties they possess. 1 
 
 1 The Apostle pursues this likeness of the human body much more at 
 large in 1 Cor. xii. 12-31. There are two bonds of union ; one, which is 
 between the believer and Christ by true faith ; and the other, which is 
 between the individual member of a church or a congregation and the rest 
 of the members by a professed faith. It is the latter that is handled by 
 the Apostle, both here and in the Epistle to the Corinthians. — Ed. 
 
CHAP. XII. 6. EPISTLE TO THE ROMANS. 459 
 
 6. Having gifts, &c. Paul speaks not now simply of 
 cherishing among ourselves brotherly love, but commends 
 humility, which is the best moderator of our whole life. 
 Every one desires to have so much himself, so as not to 
 need any help from others ; but the bond of mutual com- 
 munication is this, that no one has sufficient for himself, 
 but is constrained to borrow from others. I admit then that 
 the society of the godly cannot exist, except when each one 
 is content with his own measure, and imparts to others the 
 gifts which he has received, and allows himself by turns to 
 be assisted by the gifts of others. 
 
 But Paul especially intended to beat down the pride 
 which he knew to be innate in men ■ and that no one might 
 be dissatisfied that all things have not been bestowed on him, 
 he reminds us that according to the wise counsel of God 
 every one has his own portion given to him ; for it is neces- 
 sary to the common benefit of the body that no one should 
 be furnished with fulness of gifts, lest he should heedlessly 
 despise his brethren. Here then we have the main design 
 which the Apostle had in view, that all things do not meet 
 in all, but that the gifts of God are so distributed that each 
 has a limited portion, and that each ought to be so attentive 
 in imparting his own gifts to the edification of the Church, 
 that no one, by leaving his own function, may trespass on 
 that of another. By this most beautiful order, and as it 
 were symmetry, is the safety of the Church indeed pre- 
 served ; that is, when every one imparts to all in common 
 what he has received from the Lord, in such a way as not to 
 impede others. He who inverts this order fights with God, 
 by whose ordinance it is appointed ; for the difference of 
 gifts proceeds not from the will of man, but because it has 
 pleased the Lord to distribute his grace in this manner. 
 
 Whether prophecy, &c. By now bringing forward some 
 examples, he shows how every one in his place, or as it were 
 in occupying his station, ought to be engaged. For all gifts 
 have their own defined limits, and to depart from them is to 
 mar the gifts themselves. But the passage appears some- 
 what confused ; we may yet arrange it in this manner, 
 " Let him who has prophecy, test it by the analogy of faith ; 
 
4fi0 COMMENTARIES ON THE CHAP. XTI. 6. 
 
 let him in the ministry discharge it in teaching/' 1 &c. 
 They who will keep this end in view, will rightly preserve 
 themselves within their own limits. 
 
 But this passage is variously understood. There are those 
 who consider that by prophecy is meant the gift of predict- 
 ing, which prevailed at the commencement of the gospel in 
 the Church ; as the Lord then designed in every way to 
 commend the dignity and excellency of his Church ; and 
 they think that what is added, according to the analogy of 
 faith, is to be applied to all the clauses. But I prefer to 
 follow those who extend this word wider, even to the peculiar 
 gift of revelation, by which any one skilfully and wisely per- 
 formed the office of an interpreter in explaining the will of 
 God. Hence prophecy at this day in the Christian Church 
 is hardly anything else than the right understanding of the 
 Scripture, and the peculiar faculty of explaining it, inas- 
 much as all the ancient prophecies and all the oracles of God 
 have been completed in Christ and in his gospel. For in 
 this sense it is taken by Paul when he says, "I wish that 
 you spoke in tongues, but rather that ye prophesy," (1 Cor. 
 xiv. 5 ;) " In part we know and in part we prophesy," (1 Cor. 
 xiii. 9.) And it does not appear that Paul intended here 
 to mention those miraculous graces by which Christ at first 
 rendered illustrious his gospel ; but, on the contrary, we find 
 that he refers only to ordinary gifts, such as were to continue 
 perpetually in the Church. 2 
 
 1 The ellipsis to be supplied here is commonly done as in our version, 
 adopted from Beza. The supplement proposed by Parens is perhaps more 
 in unison with the passage ; he repeats after " prophecy" the words in 
 verse 3, changing- the person, "let us think soberly," or "let us be mo- 
 destly wise." — Ed. 
 
 2 It is somewhat difficult exactly to ascertain what this " prophecy " 
 was. The word "prophet," W22, means evidently two things in the Old 
 Testament and also in the New — a foreteller and a teacher, or rather an 
 interpreter of the word. Prophecy in the New Testament sometimes sig- 
 nifies prediction, its primary meaning, Acts xii. 27 ; 2 Pet. i. 21 ; Rev. i. 
 3 ; but most commonly, as it is generally thought, the interpretation of 
 prophecy, that is, of prophecies contained in the Old Testament, and for 
 this work there were some in the primitive Church, as it is supposed, who 
 were inspired, and thus peculiarly qualified. It is probable that this kind 
 of prophecy is what is meant here. See 1 Cor. xii. 10; xiii*. 2, 8 ; xiv. 
 3. 6, 22 ; 1 Thess. v. 20. 
 
 That it was a distinct function from that of apostles, evangelists, pastors, 
 
CHAP. XII. 6. EPISTLE TO THE ROMANS. 46 1 
 
 Nor does it seem to me a solid objection, that the Apostle 
 to no purpose laid this injunction on those who, having the 
 Spirit of God, could not call Christ an anathema ; for he 
 testifies in another place that the spirit of the Prophets is 
 subject to the Prophets ; and he bids the first speaker to be 
 silent, if anything were revealed to him who was sitting 
 down, (1 Cor. xiv. 32 ;) and it was for the same reason it may 
 be that he gave this admonition to those who prophesied in 
 the Church, that is, that they were to conform their pro- 
 phecies to the rule of faith, lest in anything they should 
 deviate from the right line. By faith he means the first 
 principles of religion, and whatever doctrine is not found to 
 correspond with these is here condemned as false. 1 
 
 As to the other clauses there is less difficulty. Let him 
 who is ordained a minister, he says, execute his office in 
 ministering ; nor let him think, that he has been admitted 
 into that degree for himself, but for others ; as though he 
 had said, " Let him fulfil his office by ministering faithfully, 
 that he may answer to his name." So also he immediately 
 adds with regard to teachers ; for by the word teaching, he 
 
 and teachers, is evident from Eph. iv. 11 ; and from the interpretation of 
 tongues, as it appears from 1 Cor. xii. 10 ; and from revelation, know- 
 ledge, and doctrine, as we find from 1 Cor. xiv. 6. It also appears that 
 it was more useful than other extraordinary gifts, as it tended more to 
 promote edification and comfort, 1 Cor. xiv. 1, 3. It is hence most pro- 
 bable that it was the gift already stated, that of interpreting the Scrip- 
 tures, especially the prophecies of the Old Testament, and applying them 
 for the edification of the Church. " Prophets" are put next to "apostles" 
 in Eph. iv. 11. — Ed. 
 
 1 " Secundum analogiam fidei," so Parens ; xara. rh» avaXoyiav -t-jj? 
 «nVrj»; ; " pro proportione fidei — according to the proportion of faith," Beza, 
 Piscator ; that is, as the former explains the phrase, " according to the 
 measure or extent of the individual's faith ;" he was not to go beyond what 
 he knew or what had been communicated to him by the Spirit. But the 
 view which Calvin takes is the most obvious and consistent with the pas- 
 sage ; and this is the view which Hammond gives, " according to that form 
 of faith or wholesome doctrine by which every one who is sent out to preach 
 the gospel is appointed to regulate his preaching, according to those heads 
 or principles of faith and good life which are known among you." The 
 word avaXoyla means properly congruity, conformity, or proportion, not in 
 the sense of measure or extent, but of equality, as when one thing is 
 equal or conformable to another ; hence the analogy of faith must mean 
 what is conformable to the faith. And faith here evidently signifies divine 
 truth, the object of faith, or what faith receives. See chap. x. 8 ; Gal. iii. 
 23 : Tit. i. 4 ; Jude verse 3. — Ed. 
 
462 COMMENTARIES ON THE CHAP. XII. 8. 
 
 recommends sound edification, according to this import, — 
 " Let him who excels in teaching know that the end is, 
 that the Church may be really instructed ; and let him study 
 this one thing, that he may render the Church more inform- 
 ed by his teaching :" for a teacher is he who forms and 
 builds the Church by the word of truth. Let him also who 
 excels in the gift of exhorting, have this in view, to render 
 his exhortation effectual. 
 
 But these offices have much affinity and even connection ; 
 not however that they were not different. No one indeed 
 could exhort, except by doctrine : yet he who teaches is 
 not therefore endued with the qualification to exhort. But 
 no one prophesies or teaches or exhorts, without at the same 
 time ministering. But it is enough if we preserve that dis- 
 tinction which we find to be in God's gifts, and which we 
 know to be adapted to produce order in the Church. 1 
 
 8. Or he who gives, let him do so in simplicity, &c. From 
 the former clauses we have clearly seen, that he teaches us 
 here the legitimate use of God's gifts. By the fieTaSiBovvroa, 
 the givers, of whom he speaks here, he did not understand 
 
 1 Critics have found it difficult to distinguish between these offices. The 
 word haxovla, ministry, is taken sometimes in a restricted sense, as mean- 
 ing deaconship, an office appointed to manage the temporal affairs of the 
 Church, Acts vi. 1-3 ; 1 Tim. Hi. 8-13 ; and sometimes in a general sense, 
 as signifying the ministerial office, 2 Cor. vi. 3 ; Eph. iii. 7 : Col. i. 23. As 
 the "teacher" and " exhort er" are mentioned, some think that the 
 deaconship is to be understood here, and that the Apostle first mentioned 
 the highest office, next to the apostleship — prophecy, and the lowest — the 
 deaconship, and afterwards named the intervening offices — those of teachers 
 and exhorters. 
 
 But what are we to think of those mentioned in the following clauses ? 
 Stuart thinks that they were not public officers, but private individuals, 
 and he has sustained this opinion by some very cogent reasons. The form 
 of the sentence is here changed ; and the Apostle, having mentioned the 
 deaconship, cannot be supposed to have referred to the same again. The 
 word that seems to stand in the way of this view is what is commonly ren- 
 dered " ruler," or, " he who rules :" but « tr^aiWdfates, as our author shows, 
 means a helper, an assistant, (see chap. xvi. 2,) as well as a ruler ; it means 
 to stand over, either for the purpose of taking care of, assisting, protect- 
 ing others, or of presiding over, ruling, guiding them. Then l* evrovhn, with 
 promptness or diligence, will better agree with the former than with the 
 latter idea. The other two clauses correspond also more with this view 
 than with the other. It has been said, that if a distributor of alms had 
 been intended, the word would have been WS/Ssy,- and not f^ira^obs. See 
 Eph. iv. 28. The expression, h xtrxirvTi, means " with liberality, or liber- 
 ally." See 2 Cor. viii. 2; ix. 11, 13; James'i. 5. — Ed. 
 
CHAP. XII. 8. EPISTLE TO THE ROMANS. 463 
 
 those who gave of their own property, but the deacons, who 
 presided in dispensing the public charities of the Church ; 
 and by the eXeovvTois, those who showed mere]/, he meant the 
 widows, and other ministers, who were appointed to take 
 care of the sick, according to the custom of the ancient 
 Church : for there were two different offices, — to provide 
 necessaries for the poor, and to attend to their condition. 
 But to the first he recommends simplicity, so that without 
 fraud or respect of persons they were faithfully to administer 
 what was entrusted to them. He required the services of 
 the other party to be rendered with cheerfulness, lest by 
 their peevishness (which often happens) they marred the 
 favour conferred by them. For as nothing gives more solace 
 to the sick or to any one otherwise distressed, than to see 
 men cheerful and prompt in assisting them ; so to observe 
 sadness in the countenance of those by whom assistance is 
 given, makes them to feel themselves despised. 
 
 Though he rightly calls those irpoiaTdfievovs, presidents, 
 to whom was committed the government of the Church, (and 
 they were the elders, who presided over and ruled others 
 and exercised discipline ;) yet what he says of these may be 
 extended universally to all kinds of governors: for no small 
 solicitude is required from those who provide for the safety 
 of all, and no small diligence is needful for them who ought 
 to watch day and night for the wellbeing of the whole com- 
 munity. Yet the state of things at that time proves that 
 Paul does not speak of all kinds of rulers, for there were 
 then no pious magistrates ; but of the elders who were the 
 correctors of morals. 
 
 9. Let love be without dissimula- 9. Dilectio sit non simulata ; sitis 
 tion. Abhor that which is evil, aversantes malum, adherentes bono ; 
 cleave to that which is good. 
 
 10. Be kindly affectioned one to 10. Fraterna charitate ad vos mu- 
 another with brotherly love ; in hou- tu6 amandos propensi, alii alios ho- 
 our preferring one another ; nore prsevenientes ; 
 
 11. Not slothful in business; fer- 11. Studio non pigri, spiritu fer- 
 vent in spirit ; serving the Lord ; ventes, tempori servientes ; 
 
 12. Rejoicing in hope ; patient in 12. Spe gaudiintes, in tribulatione 
 tribulation ; continuing instant in patientes, in oratione perseverantes ; 
 prayer ; 
 
 13. Distributing to the necessity 13. Necessitatibus sanctorum com- 
 of saints ; given to hospitality. municantes,hospitalitatem sectantes. 
 
46 i COMMENTARIES ON THE CHAP. XII. 10. 
 
 9. Let love be, &c. Proceeding now to speak of particu- 
 lar duties, lie fitly begins with love, which is the bond of 
 perfection. And respecting this he enjoins what is espe- 
 cially necessary, that all disguises are to be cast aside, and 
 that love is to arise from pure sincerity of mind. It is in- 
 deed difficult to express how ingenious almost all men are to 
 pretend a love which they really have not, for they not only 
 deceive others, but impose also on themselves, while they 
 persuade themselves that those are not loved amiss by them, 
 whom they not only neglect, but really slight. Hence Paul 
 declares here, that love is no other hut that which is free 
 from all dissimulation : and any one may easily be a witness 
 to himself, whether he has anything in the recesses of his 
 heart which is opposed to love. 1 The words good and evil, 
 which immediately follow in the context, have not here a 
 general meaning ; hut evil is to he taken for that malicious 
 wickedness by which an injury is done to men ; and good 
 for that kindness, by which help is rendered to them ; and 
 there is here an antithesis usual in Scripture, when vices are 
 first forbidden and then virtues enjoined. 
 
 As to the participle, airoo-TvyovvTe^, I have followed neither 
 Erasmus nor the old translators, who have rendered it 
 " hating," (odio habentes ;) for in my judgment Paul in- 
 tended to express something more ; and the meaning of the 
 term " turning away,'' corresponds better with the opposite 
 clause ; for he not only bids us to exercise kindness, but 
 even to cleave to it. 
 
 10. With brotherly love, &c. By no words could he satisfy 
 himself in setting forth the ardour of that love, with which 
 we ought to embrace one another : for he calls it brotherly, 
 and its emotion aropyrjv, affection, which, among the Latins, 
 is the mutual affection which exists between relatives ; and 
 truly such ought to be that which we should have towards 
 the children of God. 2 That tliis may be the case, he subjoins 
 
 1 " Love," says an old author, " is the sum and substance of all virtues. 
 Philosophers make justice the queen of virtues ; but love is the mother of 
 justice, for it renders to God and to our neighbour what is justly due to 
 them." — Ed 
 
 2 It is difficult to render this clause : Calvin's words are, " Fraterna cha- 
 ritate ad vos mutuo amandos propensi ;" so Beza. The Apostle joins two 
 
CHAP. XII. 11. EPISTLE TO THE ROMANS. 465 
 
 a precept very necessary for the preservation of benevolence, 
 — that every one is to give honour to his brethren and not 
 to himself; for there is no poison more effectual in alienating 
 the minds of men than the thought, that one is despised. 
 But if by honour you are disposed to understand every act 
 of friendly kindness, I do not much object: I however ap- 
 prove more of the former interpretation. For as there is no- 
 thing more opposed to brotherly concord than contempt, 
 arising from haughtiness, when each one, neglecting others, 
 advances himself; so the best fomenter of love is humility, 
 when every one honours others. 
 
 11. Not slothful in business, &c. This precept is given to 
 us, not only because a Christian life ought to be an active 
 life ; but because it often becomes us to overlook our own 
 benefit, and to spend our labours in behalf of our brethren. 
 In a word, we ought in many things to forget ourselves ; for 
 except we be in earnest, and diligently strive to shake off all 
 sloth, we shall never be rightly prepared for the service of 
 Christ. 1 
 
 By adding fervent in spirit, he shows how we are to at- 
 tain the former ; for our flesh, like the ass, is always torpid, 
 and has therefore need of goads ; and it is only the fervency 
 of the Spirit that can correct our slothfulness. Hence dili- 
 gence in doing good requires that zeal which the Spirit of 
 God kindles in our hearts. Why then, some one may say, 
 does Paul exhort us to cultivate this fervency 1 To this I 
 
 things — mutual love of brethren, with the natural love of parents and 
 children, as though he said, " Let your brotherly love have in it the affec- 
 tionate feeling which exists between parents and children." " In brotherly 
 love, be mutually full of tender affection," Doddridge. " In brotherly 
 love, be kindly disposed toward each other," Macknight. It may be thus 
 rendered, " In brotherly love, be tenderly affectionate to one another." 
 
 Calvin's version of the next clause is, " Alii alios honore prsevenientes :" 
 so Erasmus ; ry npy uXXn\ov$ ^^onyov^ivoi ; " honore alii aliis prseuntes — 
 in honour (that is, in conceding honour) going before one another," Beza, 
 Piscator, Macknight. It is thus explained by Mede, " Wait not for ho- 
 nour from others, but be the first to concede it." The participle means to 
 take the lead, to outrun, to go before, to anticipate ; " in bestowing honour, 
 taking the lead of, or outrunning, one another." See Phil. ii. 3. — Ed. 
 
 1 "Studio non pigri," r^.trvmuSn pk ixw/i^ai; "Be not slothful in haste," 
 that is, in a matter requiring haste. " We must strive," says Theophylact, 
 " to assist with promptness those whose circumstances require immediate 
 help and relief." — Ed. 
 
 2g 
 
466 COMMENTARIES ON THE CHAP. XII. ] 2. 
 
 answer, — that though it be the gift of God, it is yet a duty 
 enjoined the faithful to shake off sloth, and to cherish the 
 flame kindled by heaven, as it for the most part happens, 
 that the Spirit is suppressed and extinguished through our 
 fault. 
 
 To the same purpose is the third particular, serving the 
 time : for as the course of our life is short, the opportunity 
 of doing good soon passes away ; it hence becomes us to 
 show more alacrity in the performance of our duty. So Paul 
 bids us in another place to redeem the time, because the 
 days are evil. The meaning may also be, that we ought to 
 know how to accommodate ourselves to the time, which is a 
 matter of great importance. But Paul seems to me to set in 
 opposition to idleness what he commands as to the serving 
 of time. But as Kvptw, the Lord, is read in many old copies, 
 though it may seem at first sight foreign to this passage, I 
 yet dare not wholly to reject this reading. And if it be 
 approved, Paul, I have no doubt, meant to refer the duties 
 to be performed towards brethren, and whatever served to 
 cherish love, to a service done to God, that he might add 
 greater encouragement to the faithful. 1 
 
 12. Rejoicing in hope, &c. Three things are here con- 
 nected together, and seem in a manner to belong to the 
 clause " serving the time ;" for the person who accommo- 
 dates himself best to the time, and avails himself of the op- 
 portunity of actively renewing his course, is he who derives 
 his joy from the hope of future life, and patiently bears 
 tribulations. However this may be, (for it matters not much 
 whether you regard them as connected or separated,) he first 
 forbids us to acquiesce in present blessings, and to ground 
 our joy on earth and on earthly things, as though our happi- 
 ness were based on them ; and he bids us to raise our minds 
 up to heaven, that we may possess solid and full joy. If our 
 joy is derived from the hope of future life, then patience will 
 grow up in adversities ; for no kind of sorrow will be able to 
 
 1 The balance of evidence, according to Griesbach, is in favour of t» 
 xoagZ, "time," though there is much, too, which countenances the other 
 reading. Luther, Erasmus, and Hammond prefer the former, while 
 Beza, Piscator, Fareus, and most of the moderns, the latter. The most 
 suitable to the context is the former. — Ed. 
 
CHAP. XII. 13. EPISTLE TO THE ROMANS. 467 
 
 overwhelm this joy. Hence these two things are closely con- 
 nected together, that is, joy derived from hope, and patience 
 in adversities. No man will indeed calmly and quietly sub- 
 mit to bear the cross, but he who has learnt to seek his hap- 
 piness beyond this world, so as to mitigate and allay the 
 bitterness of the cross with the consolation of hope. 
 
 But as both these things are far above our strength, we 
 must be instant in prayer, and continually call on God, that 
 he may not suffer our hearts to faint and to be pressed down, 
 or to be broken by adverse events. But Paul not only sti- 
 mulates us to prayer, but expressly requires perseverance ; 
 for we have a continual warfare, and new conflicts daily arise, 
 to sustain which, even the strongest are not equal, unless 
 they frequently gather new vigour. That we may not then 
 be wearied, the best remedy is diligence in prayer. 
 
 13. Communicating to the necessities, 1 &c. He returns to 
 the duties of love ; the chief of which is to do good to those 
 from whom we expect the least recompense. As then it 
 commonly happens, that they are especially despised who 
 are more than others pressed down with want and stand in 
 need of help, (for the benefits conferred on them are regarded 
 as lost,) God recommends them to us in an especial manner. 
 It is indeed then only that we prove our love to be genuine, 
 when we relieve needy brethren, for no other reason but 
 that of exercising our benevolence. Now hospitality is not 
 one of the least acts of love ; that is, that kindness and 
 liberality which are shown towards strangers, for they are 
 for the most part destitute of all things, being far away from 
 their friends : he therefore distinctly recommends this to us. 
 We hence see, that the more neglected any one commonly 
 is by men, the more attentive we ought to be to his wants. 
 
 1 There is here an instance of the depravation of the text by some of the 
 fathers, such as Ambrose, Hilary, Pelagius, Optatus, &c, who substi- 
 tuted fcvtias, monuments, for xt*'"**, necessities, or wants: but though 
 there are a few copies which have this reading, yet it has been discarded 
 by most ; it is not found in the Vulgate, nor approved by Erasmus nor 
 Orotius. The word was introduced evidently, as Whitby intimates, to 
 countenance the superstition of the early Church respecting the monu- 
 ments or sepulchres of martyrs and confessors. The fact, that there 
 were no monuments of martyrs at this time at Rome, was wholly over- 
 looked. — Ed. 
 
468 COMMENTARIES ON THE CHAP. XII. 14. 
 
 Observe also the suitableness of the expression, when he 
 says, that we are to communicate to the necessities of the 
 saints ; by which he implies, that we ought so to relieve the 
 wants of the brethren, as though we were relieving our own 
 selves. And he commands us to assist especially the saints : 
 for though our love ought to extend itself to the whole race 
 of man, yet it ought with peculiar feeling to embrace the 
 household of faith, who are by a closer bond united to us. 
 
 14. Bless them which persecute 14. Benedicite iis qui vos perse- 
 you : bless, and curse not. quuntur ; benedicite et ne malum 
 
 imprecemini. 
 
 15. Rejoice with them that do re- 15. Gaudete cum gaudentibus, 
 joice, and weep with them that weep, flete cum flentibus ; 
 
 16. Be of the same mind one 16. Mutuo alii in alios sensu 
 toward another. Mind not high affecti, non arroganter de vobis 
 things, but condescend to men of sentientes, sed humilibus vos accom- 
 low estate. Be not wise in your own modantes : ne sitis apud vos ipsos 
 conceits. prudentes. 
 
 14. Bless them, &c. I wish, once for all, to remind the 
 reader, that he is not scrupulously to seek a precise order as 
 to the precepts here laid down, but must be content to have 
 short precepts, unconnected, though suited to the formation 
 of a holy life, and such as are deduced from the principle 
 the Apostle laid down at the beginning of the chapter. 
 
 He will presently give direction respecting the retaliation 
 of the injuries which we may suifer : but here he requires 
 something even more difficult, — that we are not to impre- 
 cate evils on our enemies, but to wish and to pray God to 
 render all things prosperous to them, how much soever they 
 may harass and cruelly treat us : and this kindness, the more 
 difficult it is to be practised, so with the more intense 
 desire we ought to strive for it ; for the Lord commands 
 nothing, with respect to which he does not require our 
 obedience ; nor is any excuse to be allowed, if we are desti- 
 tute of that disposition, by which the Lord would have his 
 people to differ from the ungodly and the children of this 
 world. 
 
 Arduous is this, I admit, and wholly opposed to the nature 
 of man ; but there is nothing too arduous to be overcome 
 by the power of God, which shall never be wanting to us, 
 provided we neglect not to seek for it. And though you 
 
CHAP. XII. 15. EPISTLE TO THE ROMANS. 469 
 
 can hardly find one who has made such advances in the law 
 of the Lord that he fulfils this precept, yet no one can 
 claim to be the child of God or glory in the name of a 
 Christian, who has not in part attained this mind, and who 
 does not daily resist the opposite disposition. 
 
 I have said that this is more difficult than to let go revenge 
 when any one is injured : for though some restrain their 
 hands and are not led away by the passion of doing harm, 
 they yet wish that some calamity or loss would in some 
 way happen to their enemies ; and even when they are so 
 pacified that they wish no evil, there is yet hardly one in a 
 hundred who wishes well to him from whom he has received 
 an injury ; nay, most men daringly burst forth into impre- 
 cations. But God by his word not only restrains our hands 
 from doing evil, but also subdues the bitter feelings within ; 
 and not only so, but he would have us to be solicitous for 
 the wellbeing of those who unjustly trouble us and seek our 
 destruction. 
 
 Erasmus was mistaken in the meaning of the verb evko- 
 ryetv, to bless ; for he did not perceive that it stands opposed 
 to curses and maledictions : for Paul would have God in 
 both instances to be a witness of our patience, and to see 
 that we not only bridle in our prayers the violence of our 
 wrath, but also show by praying for pardon that we grieve 
 at the lot of our enemies when they wilfully ruin themselves. 
 
 15. Rejoice with those who rejoice, &c. A general truth is 
 in the third place laid down, — that the faithful, regarding 
 each other with mutual affection, are to consider the con- 
 dition of others as their own. He first specifies two parti- 
 cular things, — That they were to "rejoice with the joyful, 
 and to weep with the weeping/' For such is the nature of 
 true love, that one prefers to weep with his brother, rather 
 than to look at a distance on his grief, and to live in plea- 
 sure or ease. What is meant then is, — that we, as much as 
 23ossible, ought to sympathize with one another, and that, 
 whatever our lot may be, each should transfer to himself the 
 feeling of another, whether of grief in adversity, or of joy in 
 prosperity. And, doubtless, not to regard with joy the happi- 
 ness of a brother is envy ; and not to grieve for his misfor- 
 
470 COMMENTARIES ON THE CHAP. XII. 16. 
 
 tunes is inhumanity. Let there be such a sympathy among 
 us as may at the same time adapt us to all kinds of feelings. 
 
 1 6. Not thinking arrogantly of yourselves? &c. The Apostle 
 employs words in Greek more significant, and more suitable 
 to the antithesis, " Not thinking/' he says, " of high things :" 
 by which he means, that it is not the part of a Christian 
 ambitiously to aspire to those things by which he may excel 
 others, nor to assume a lofty appearance, but on the contrary 
 to exercise humility and meekness : for by these we excel 
 before the Lord, and not by pride and contempt of the 
 brethren. A precept is fitly added to the preceding ; for 
 nothing tends more to break that unity which has been 
 mentioned, than when we elevate ourselves, and aspire to 
 something higher, so that we may rise to a higher situation. 
 I take the term humble in the neuter gender, to complete 
 the antithesis. 
 
 Here then is condemned all ambition and that elation of 
 mind which insinuates itself under the name of magna- 
 nimity ; for the chief virtue of the faithful is moderation, or 
 
 1 The first clause is omitted. The text of Calvin is, " Mutuo alii in 
 alios sensu affe^ti;" to aM u; a-\Xri\ovs fptadtrtt ; " Itidem alii in alios 
 affecti — Feel alike towards one another," Beza ; " Be entirely united in 
 your regards for each other," Doddridge ; " Be of the same disposition to- 
 wards one another," Macknight. The verb means to think, or to feel, or 
 to mind, in the sense of attending to, or aspiring after a thing. It is used 
 also in the next clause, evidently in the last sense, minding. There is no 
 reason why its meaning should be different here : it would then be, " Mind 
 the same thing towards one another," that is, Do to others what you ex- 
 pect others to do to you. It is to reduce to an axiom what is contained in 
 the former verse. We may indeed give this version, " Feel the same, or 
 alike towards one another," that is, sympathize with one another : and this 
 would still be coincident in meaning with the former verse ; and it would 
 be in accordance with the Apostle's mode of writing. 
 
 But another construction has been given, " Think the same of one 
 another," that is, Regard one another alike in dignity and privilege as 
 Christians, without elevating yourselves, and viewing yourselves better 
 than others. This would well agree with the sentence which follows. 
 
 The two following clauses are thus given by Doddridge, " Affect not 
 high things, but condescend to men of low rank," — and by Macknight, 
 " Do not care for high things ; but associate with lowly men." The word 
 ra-ruvoTs, is not found in the New Testament to be applied to things, but 
 to persons. " Associate " is perhaps the best rendering of <rvva*wyo(*tvoi, 
 which literally means to withdraw from one party in order to walk with 
 another : they were to withdraw from those who minded high things, 
 and walk or associate with the humble and lowly. " And cleave to the 
 humble," is the Syriac version. — Ed. 
 
CHAP. XII. 17. EPISTLE TO THE ROMANS. 471 
 
 rather lowliness of mind, which ever prefers to give honour 
 to others, rather than to take it away from them. 
 
 Closely allied to this is what is subjoined : for nothing 
 swells the minds of men so much as a high notion of their 
 own wisdom. His desire then was, that we should lay this 
 aside, hear others, and regard their counsels. Erasmus has 
 rendered (ppovl/Aovs, arrogantes — arrogant ; but the render- 
 ing is strained and frigid ; for Paul would in this case repeat 
 the same word without any meaning. However, the most 
 appropriate remedy for curing arrogance is, that man should 
 not be over-wise in his own esteem. 
 
 17. Recompense to no man evil 17. Nemini malum pro malo re- 
 for evil. Provide things honest in pendentes, providentes bona coram 
 the sight of all men. omnibus hominibus. 
 
 18. If it be possible, as much as 18. Si fieri potest, quantum est in 
 lieth in you, live peaceably with all vobis, cum omnibus hominibus pa- 
 men, cem habentes ; 
 
 19. Dearly beloved, avenge not 19. Non vosmetipsos ulciscentes, 
 yourselves, but rather give place unto dilecti ; sed date locum irce ; scrip- 
 wrath : for it is written, Vengeance turn est enim, Mihi vindictam, et 
 is mine ; I will repay, saith the Lord, ego rependam, dicit Dominus. 
 
 17. Repaying to no one, &c. This differs but little from 
 what shortly after follows, except that revenge is more than 
 the kind of repaying of which he speaks here; for we ren- 
 der evil for evil sometimes, even when we exact not the 
 requiting of an injury, as when we treat unkindly those who 
 do us no good. We are indeed wont to form an estimate of 
 the deserts of each, or of what they merit at our hands, so 
 that we may confer our benefits on those, by whom we have 
 been already obliged, or from whom we expect something : 
 and again, when any one denies help to us when we need it, 
 we, by returning like for like, as they say, do not help him 
 in time of need, any more than he assisted us. There are 
 also other instances of the same kind, in which evil is ren- 
 dered for evil, when there is no open revenge. 
 
 Providing good things, &c. I no not disapprove of the 
 rendering of Erasmus, " Providently preparing," (Provide 
 parantes ;) but I prefer a literal rendering. As every one 
 is more than justly devoted to his own advantage, and provi- 
 dent in avoiding losses, Paul seems to require a care and an 
 attention of another kind. What is meant is, that we ought 
 
472 COMMENTARIES ON THE CHAP. XII. 18. 
 
 diligently to labour, that all may be edified by our honest 
 dealings. For as purity of conscience is necessary for us 
 before God, so uprightness of character before men is not to 
 be neglected : for since it is meet that God should be glori- 
 fied by our good deeds, even so much is wanting to his 
 glory, as there is a deficiency of what is praiseworthy in us ; 
 and not only the glory of God is thus obscured, but he is 
 branded with reproach ; for whatever sin we commit, the 
 ignorant employ it for the purpose of calumniating the gospel. 
 
 But when we are bidden to prepare good things before 
 men, 1 we must at the same time notice for what purpose : it 
 is not indeed that men may admire and praise us, as this is 
 a desire which Christ carefully forbids us to indulge, since 
 he bids us to admit God alone as the witness of our good 
 deeds, to the exclusion of all men ; but that their minds 
 being elevated to God, they may give praise to him, that by 
 our example they may be stirred up to the practice of right- 
 eousness, that they may, in a word, perceive the good and 
 the sweet odour of our life, by which they may be allured to 
 the love of God. But if we are evil spoken of for the name 
 of Christ, we are by no means to neglect to provide good 
 things before men : for fulfilled then shall be that saying, 
 that we are counted as false, and are yet true. (2 Cor. vi. 8.) 
 
 18. If it be possible, &c. Peaceableness and a life so or- 
 dered as to render us beloved by all, is no common gift in a 
 Christian. If we desire to attain this, we must not only be 
 endued with perfect uprightness, but also with very courteous 
 and kind manners, which may not only conciliate the just 
 and the good, but produce also a favourable impression on 
 the hearts of the ungodly. 
 
 But here two cautions must be stated : We are not to 
 seek to be in such esteem as to refuse to undergo the hatred 
 
 i « Providentes bona;" ^^ovoou^ivoi xaXa; "procurantes honesta — provid- 
 ing honest things," Beza ; " providing things reputable," Doddridge ; 
 " premeditating things comely," Macknight. The participle means to 
 mind beforehand, to prepare, to provide, and also to take care of or to 
 attend to a thing. " Attending to things honourable " may be the render- 
 ing here. The adjective xaXos, means fair, good ; and good in conduct as 
 here is not " comely," but just, right, or reputable, as Doddridge renders 
 it. The word " honest " does not now retain its original idea of honour- 
 able.— Ed. 
 
CHAP. XII. 19. EPISTLE TO THE ROMANS. 4/3 
 
 of any for Christ, whenever it may be necessary. And in- 
 deed we see that there are some who, though they render 
 themselves amicable to all by the sweetness of their man- 
 ners and peaceableness of their minds, are yet hated even 
 by their nearest connections on account of the gospel. The 
 second caution is,— that courteousness should not degenerate 
 into compliance, so as to lead us to flatter the vices of men 
 for the sake of preserving peace. Since then it cannot al- 
 ways be, that we can have peace with all men, he has an- 
 nexed two particulars by way of exception, If it be possible, 
 and, as far as you can. But we are to conclude from what 
 piety and love require, that we are not to violate j)eace, ex- 
 cept when constrained by either of these two things. For 
 we ought, for the sake of cherishing peace, to bear many 
 things, to pardon offences, and kindly to remit the full 
 rigour of the law ; and yet in such a way, that we may be 
 prepared, whenever necessity requires, to fight courageously : 
 for it is impossible that the soldiers of Christ should have 
 perpetual peace with the w T orld, whose prince is Satan. 
 
 19. Avenge not yourselves, &c. The evil which he corrects 
 here, as we have reminded you, is more grievous than the 
 preceding, which he has just stated ; and yet both of them 
 arise from the same fountain, even from an inordinate love 
 of self and innate pride, which makes us very indulgent to 
 our own faults and inexorable to those of others. As then 
 this disease begets almost in all men a furious passion for 
 revenge, whenever they are in the least degree touched, he 
 commands here, that however grievously we may be injured, 
 we are not to seek revenge, but to commit it to the Lord. 
 And inasmuch as they do not easily admit the bridle, who 
 are once seized with this wild passion, he lays, as it were, 
 his hand upon us to restrain us, by kindly addressing us as 
 beloved. 
 
 The precept then is, — that we are not to revenge nor seek 
 to revenge injuries done to us. The manner is added, a 
 place is to be given to wrath. To give place to wrath, is to 
 commit to the Lord the right of judging, which they take 
 away from him who attempt revenge. Hence, as it is not 
 lawful to usurp the office of God, it is not lawful to revenge ; 
 
474 COMMENTARIES ON THE CHAP. XII. ] 9. 
 
 for we thus anticipate the judgment of God, who will have 
 this office reserved for himself. He at the same time inti- 
 mates, that they shall have God as their defender, who 
 patiently wait for his help ; but that those who anticipate 
 him leave no place for the help of God. 1 
 
 But he prohibits here, not only that we are not to execute 
 revenge with our own hands, but that our hearts also are 
 not to be influenced by a desire of this kind : it is therefore 
 superfluous to make a distinction here between public and 
 private revenge ; for he who, with a malevolent mind and 
 desirous of revenge, seeks the help of a magistrate, has no 
 more excuse than when he devises means for self-revenge. 
 Nay, revenge, as we shall presently see, is not indeed at all 
 times to be sought from God : for if our petitions arise from 
 a private feeling, and not from pure zeal produced by the 
 Spirit, we do not make God so much our judge as the exe- 
 cutioner of our depraved passion. 
 
 Hence, we do not otherwise give place to wrath, than 
 when with quiet minds we wait for the seasonable time of 
 deliverance, praying at the same time, that they who are 
 now our adversaries, may by repentance become our friends. 
 
 For it is written, &c. He brings proof, taken from the 
 song of Moses, Deut. xxxii. 35, where the Lord declares that 
 he will be the avenger of his enemies ; and God's enemies 
 are all who without cause oppress his servants. " He who 
 touches you," he says, " touches the pupil of mine eye." 
 With this consolation then we ought to be content, — that 
 they shall not escape unpunished who undeservedly oppress 
 us, — and that we, by enduring, shall not make ourselves 
 
 1 Many have been the advocates of this exposition, Chrysostom, Theo- 
 phylact, Luther, Beza, Hammond, Macknight, Stuart, &c. But. there is 
 no instance of the expression, " to give place," having this meaning. In 
 the two places where it occurs, it means to give way, to yield. See Luke 
 xiv. 9 ; Eph. iv. 27. Then to give place to wrath, is to yield to and 
 patiently to endure the wrath of the man who does the wrong. Some 
 have maintained that the meaning is, that the injured man is to give place 
 to his own wrath, that is, allow it time to cool : but this view comports 
 not with the passage. The subject is, that a Christian is not to retaliate, 
 or to return wrath for wrath, but to endure the wrath of his enemy, and 
 to leave the matter in the hand of God. With this sense the quotation 
 accords as much as with that given by Calvin. Not a few have taken 
 this view, Basil, Ambrose, Drusius, Mede, Doddridge, Scott, &c. — Ed. 
 
CHAP. XII. 20. EPISTLE TO THE ROMANS. 47o 
 
 more subject or open to the injuries of the wicked, but, on 
 the contrary, shall give place to the Lord, who is our only 
 judge and deliverer, to bring us help. 
 
 Though it be not indeed lawful for us to pray to God for 
 vengeance on our enemies, but to pray for their conversion, 
 that they may become friends ; yet if they proceed in their 
 impiety, what is to happen to the despisers of God will 
 happen to them. But Paul quoted not this testimony to 
 show that it is right for us to be as it were on fire as soon 
 as we are injured, and according to the impulse of our flesh., 
 to ask in our prayers that God may become the avenger of 
 our injuries ; but he first teaches us that it belongs not to 
 us to revenge, except we would assume to ourselves the office 
 of God ; and secondly, he intimates, that we are not to fear 
 that the wicked will more furiously rage when they see us 
 bearing patiently ; for God does not in vain take upon him- 
 self the office of executing vengeance. 
 
 20. Therefore if thine enemy 20. Itaque si esurit inimicus tuus, 
 hunger, feed him ; if he thirst, give pasce ilium ; si sitit, potum da illi : 
 him drink : for in so doing thou shalt hoc enim faciens carbones ignis con- 
 heap coals of fire on his head. geres in caput ipsius. 
 
 21. Be not overcome of evil, but 21. Ne vincaris a malo, sed vin- 
 overcome evil with good. cas bono malum. 
 
 20. If therefore, &c. He now shows how we may really 
 fulfil the precepts of not revenging and of not repaying evil, 
 even when we not only abstain from doing injury but when 
 we also do good to those who have done wrong to us ; for it 
 is a kind of an indirect retaliation when we turn aside our 
 kindness from those by whom we have been injured. Under- 
 stand as included under the words meat and drink, all acts 
 of kindness. "Whatsoever then may be thine ability, in 
 whatever business thy enemy may want either thy wealth, 
 or thy counsel, or thy efforts, thou oughtest to help him. 
 But he calls him our enemy, not whom we regard with 
 hatred, but him who entertains enmity towards us. And if 
 they are to be helped according to the flesh, much less is 
 their salvation to be opposed by imprecating vengeance on 
 them. 
 
 Thou shalt heap coals of fire, &c. As we are not willing 
 
476 COMMENTARIES ON THE CHAP. XII. 21. 
 
 to lose our toil and labour, lie shows what fruit will follow, 
 when we treat our enemies with acts of kindness. But some 
 by coals understand the destruction which returns on the 
 head of our enemy, when we show kindness to one unworthy, 
 and deal with him otherwise than he deserves ; for in this 
 manner his guilt is doubled. Others prefer to take this 
 view, that when he sees himself so kindly treated, his mind 
 is allured to love us in return. I take a simpler view, that 
 his mind shall be turned to one side or another ; for doubt- 
 less our enemy shall either be softened by our benefits, or 
 if he be so savage that nothing can tame him, he shall yet 
 be burnt and tormented by the testimony of his own con- 
 science, on finding himself overwhelmed with our kindness. 1 
 21. Be not overcome by evil, &c. This sentence is laid 
 down as a confirmation ; for in this case our contest is alto- 
 gether with perverseness, if we try to retaliate it, we con- 
 fess that we are overcome by it ; if, on the contrary, we 
 return good for evil, by that very deed we show the invin- 
 cible firmness of our mind. This is truly a most glorious 
 kind of victory, the fruit of which is not only apprehended 
 by the mind, but really perceived, while the Lord is giving 
 success to their patience, than which they can wish nothing 
 
 1 Calvin has in this exposition followed Chrysostom and Theodoret. 
 The former part no doubt contains the right view ; the following verse 
 proves it, " Overcome evil with good." The idea of " heaping coals of 
 fire" is said to have been derived from the practice of heaping coals on the 
 fire to melt hard metals ; but as " the coals of fire" must mean " burning 
 coals," as indeed the word in Prov. xxv. 22, whence the passage is taken, 
 clearly means, this notion cannot be entertained. It seems to be a sort 
 of a proverbial saying, signifying something intolerable, which cannot be 
 borne without producing strong effects. Such is represented to be kind- 
 ness to an enemy, to feed him when hungry and to give him drink when 
 thirsty, has commonly such a power over him that he cannot resist its in- 
 fluence, no more than he can withstand the scorching heat of burning 
 coals. Of course the natural tendency of such a conduct is all that is in- 
 tended, and not that it invariably produces such an effect ; for in Scripture 
 things are often stated in this way ; but human nature is such a strange 
 thing, that it often resists what is right, just, and reasonable, and reverses, 
 as it were, the very nature of things. 
 
 It is not true what Whitby and others have held, that " coals of fire" 
 always mean judgments or punishment. The word indeed in certain con- 
 nections, as in Ps. xviii. 13 ; cxl. 11, has this meaning, but in Prov. xxv. 
 22, it cannot be taken in this sense, as the preceding verse most clearly 
 proves. There is no canon of interpretation more erroneous than to make 
 words or phrases to bear the same meaning in every place. — Ed. 
 
CHAP. XIII. 1. EPISTLE TO THE ROMANS. 477 
 
 better. On the other hand, he who attempts to overcome 
 evil with evil, may perhaps surpass his enemy in doing injury, 
 but it is to his own ruin ; for by acting thus he carries on 
 war for the devil. 
 
 CHAPTER XIII. 
 
 1. Let every soul be subject unto 1. Oranis anima potestatibus su- 
 the higher powers. For there is no pereminentibus subdita sit : non 
 power but of God: the powers that enim est potestas, nisi a Deo: quae 
 be are ordained of God. vero sunt potestates a Deo sunt 
 
 ordinatse. 
 
 2. Whosoever therefore resisteth 2. Itaque qui resistit potestati, 
 the power, resisteth the ordinance of Dei ordinationi resistit ; qui vero 
 God ; and they that resist shall re- restiterint judicium sibi accersent. 
 ceive to themselves damnation. 
 
 1. Let every soul, 1 &c. Inasmuch as he so carefully 
 handles this subject, in connection with what forms the 
 Christian life, it appears that he was constrained to do so by 
 some great necessity which existed especially in that age, 
 though the preaching of the gospel at all times renders this 
 necessary. There are indeed always some tumultuous 
 spirits who believe that the kingdom of Christ cannot be 
 sufficiently elevated, unless all earthly powers be abolished, 
 and that they cannot enjoy the liberty given by him, except 
 they shake off every yoke of human subjection. This error, 
 however, possessed the minds of the Jews above all others ; 
 for it seemed to them disgraceful that the offspring of Abra- 
 ham, whose kingdom flourished before the Redeemer's 
 coming, should now, after his appearance, continue in sub- 
 mission to another power. There was also another thing 
 "which alienated the Jews no less than the Gentiles from 
 their rulers, because they all not only hated piety, but also 
 persecuted religion with the most hostile feelings. Hence 
 
 1 " Anima," -^v^n, not only the Hebrews, (see Gen xiv. 21 ; xlvi. 27,) 
 but the Greeks also designate man by this word. Man is sometimes de- 
 signated by his immaterial part, soul, and sometimes by his material part, 
 flesh, or body, as in ch. xii. 1. One author says that the word soul is used 
 here in order to show that the obedience enforced should be from the soul, 
 not feigned, but sincere and genuine. Let every soul, that is " every one," 
 says Grotius, " even apostles, prophets, and bishops." — Ed. 
 
478 COMMENTARIES ON THE CHAP. XIII. 1. 
 
 it seemed unreasonable to acknowledge them for legitimate 
 princes and rulers, who were attempting to take away the 
 kingdom from Christ, the only Lord of heaven and earth. 
 
 By these reasons, as it is probable, Paul was induced to 
 establish, with greater care than usual, the authority of 
 magistrates, and first he lays down a general precept, which 
 briefly includes what he afterwards says : secondly, he sub- 
 joins an exposition and a proof of his precept. 
 
 He calls them the higher powers^ not the supreme, who 
 possess the chief authority, but such as excel other men. 
 Magistrates are then thus called with regard to their sub- 
 jects, and not as compared with each other. And it seems 
 indeed to me, that the Apostle intended by this word to 
 take away the frivolous curiosity of men, who are wont 
 often to inquire by what right they who rule have obtained 
 their authority ; but it ought to be enough for us, that they 
 do rule ; for they have not ascended by their own power 
 into this high station, but have been placed there by the 
 Lord's hand. And by mentioning every soul, he removes 
 every exception, lest any one should claim an immunity 
 from the common duty of obedience. 2 
 
 For there is no power, &c. The reason why we ought to 
 be subject to magistrates is, because they are constituted 
 by God's ordination. For since it pleases God thus to go- 
 vern the world, he who attempts to invert the order of God, 
 and thus to resist God himself, despises his power ; since to 
 
 1 " Potestates supereminentes — pre-eminent powers." Hammond ren- 
 ders the words \\ovtr'iai$ if7ri£ixo6<ra.ts, supreme powers, meaning kings, and 
 refers to a^x, 0VTi i in ver. 3, as a proof: but this word means magistrates 
 as well as kings. See Acts xvii. 98. The ruling power as exercised by 
 those in authority is evidently what is meant here, without any reference 
 to any form of government. Of course obedience to kings, or to em- 
 perors, or to any exercising a ruling power, whatever name they may bear, 
 is included. — Ed. 
 
 2 Grotius qualifies this obedience by saying, that it should not extend 
 to what is contrary to the will of God. But it is remarkable, that often 
 in Scripture things are staged broadly and without any qualifying terms, 
 and yet they have limits, as it is clear from other portions. This peculi- 
 arity is worthy of notice. Power is from God, the abuse of power is from 
 what is evil in men. The Apostle throughout refers only to power justly 
 exercised. He does not enter into the subject of tyranny and oppression. 
 And this is probably the reason why he does not set limits to the obedience 
 required : he contemplated no other than the proper and legitimate use 
 of power. — Ed. 
 
CHAP. XIII, 2. EPISTLE TO THE EOMANS. 479 
 
 despise the providence of him who is the founder of civil 
 power, is to carry on war with him. Understand further, 
 that powers are from God, not as pestilence, and famine, and 
 wars, and other visitations for sin, are said to be from him ; 
 but because he has appointed them for the legitimate and 
 just government of the world. For though tyrannies and 
 unjust exercise of powerj as they are full of disorder, (arai;- 
 /a<?,) are not an ordained government ; yet the right of 
 government is ordained by God for the wellbeing of man- 
 kind. As it is lawful to repel wars and to seek remedies 
 for other evils, hence the Apostle commands us willingly 
 and cheerfully to respect and honour the right and authority 
 of magistrates, as useful to men : for the punishment which 
 God inflicts on men for their sins, we cannot properly call 
 ordinations, , but they are the means which he designedly 
 appoints for the preservation of legitimate order. 
 
 2. And they who resist, &c. As no one can resist God 
 but to his own ruin, he threatens, that they shall not be 
 unpunished who in this respect oppose the providence of 
 God. Let us then beware, lest we incur this denunciation. 
 And by judgment, 1 I understand not only the punishment 
 which is inflicted by the magistrate, as though he had only 
 said, that they would be justly punished who resisted author- 
 ity ; but also the vengeance of God, however it may at 
 length be executed : for he teaches us in general what end 
 awaits those who contend with God. 
 
 3. For rulers are not a terror to 3. Principes enim non sunt ter- 
 good works, but to the evil. Wilt rori bonis operibus sed malis : vis 
 thou then not be afraid of the ergo non timere potestatem ? bene 
 power? Do that which is good, and fac, et habebis laudem ab ea ; 
 thou shalt have praise of the same : 
 
 4. For he is the minister of God 4. Dei enim minister est tibi in 
 to thee for good. But if thou do bonum : si vero quid mali feceris, 
 that which is evil, be afraid ; for he time ; non enim frustra gladium 
 beareth not the sword in vain : for gerit ; Dei enim minister est, vin- 
 he is the minister of God, a revenger dex in iram adversus eos qui male 
 to execute wrath upon, him that agunt. 2 
 
 doeth evil. 
 
 1 " Judicium," x^y-a ; some render it " punishment ;" Beza, " con- 
 demnation." The word is used in both senses : but according to the 
 tenor of the former part of the verse, it seems that the Apostle means 
 that which is inflicted by God. — Ed. 
 
 2 The words, ; < Vindex in iram adversus eos qui male agunt," can 
 
480 COMMENTARIES ON THE CHAP. XIII. 3. 
 
 3. For princes, &c. He now commends to us obedience 
 to princes on the ground of utility ; for the causative jap, 
 for, is to be referred to the first proposition, and not to the 
 last verse. Now, the utility is this, — that the Lord has de- 
 signed in this way to provide for the tranquillity of the good, 
 and to restrain the waywardness of the wicked ; by which 
 two things the safety of mankind is secured : for except 
 the fury of the wicked be resisted, and the innocent be 
 protected from their violence, all things would come to an 
 entire confusion. Since then this is the only remedy by 
 which mankind can be preserved from destruction, it ought 
 to be carefully observed by us, unless we wish to avow our- 
 selves as the public enemies of the human race. 
 
 And he adds, Wilt not thou then fear the power ? Do good. 
 By this he intimates, that there is no reason why we should 
 dislike the magistrate, if indeed we are good ; nay, that it 
 is an implied proof of an evil conscience, and of one that is 
 devising some mischief, when any one wishes to shake off 
 or to remove from himself this yoke. But he speaks here 
 of the true, and, as it were, of the native duty of the magis- 
 trate, from which however they who hold power often de- 
 generate ; yet the obedience due to princes ought to be 
 rendered to them. For since a wicked prince is the Lord's 
 scourge to punish the sins of the people, let us remember, 
 that it happens through our fault that this excellent bless- 
 ing of God is turned into a curse. 
 
 Let us then continue to honour the good appointment of 
 God, which may be easily done, provided we impute to our- 
 selves whatever evil may accompany it. Hence he teaches 
 us here the end for which magistrates are instituted by the 
 Lord ; the happy effects of which would always appear, were 
 not so noble and salutary an institution marred through our 
 fault. At the same time, princes do never so far abuse their 
 power, by harassing the good and innocent, that they do not 
 retain in their tyranny some kind of just government: there 
 can then be no tyranny which does not in some respects 
 assist in consolidating the society of men. 
 
 hardly be translated ; and the latter part is improperly put in the plural. 
 —Ed. 
 
CHAP. XIII. 4. EPISTLE TO THE ROMANS. 481 
 
 He has here noticed two things, which even philosophers 
 have considered as making a part of a well-ordered adminis- 
 tration of a commonwealth, that is, rewards for the good, 
 and punishment for the wicked. The word praise has here, 
 after the Hebrew manner, a wide meaning. 
 
 4. For he is God's minister for good, &c. Magistrates 
 may hence learn what their vocation is, for they are not to 
 rule for their own interest, but for the public good ; nor are 
 they endued with unbridled power, but what is restricted to 
 the wellbeing of their subjects ; in short, they are respon- 
 sible to God and to men in the exercise of their power. For 
 as they are deputed by God and do his business, they must 
 o'ive an account to him : and then the ministration which 
 God has committed to them has a regard to the subjects, 
 they are therefore debtors also to them. And private men 
 are reminded, that it is through the divine goodness that 
 they are defended by the sword of princes against injuries 
 done by the wicked. 
 
 For they bear not the sword in vain, &c. It is another 
 part of the office of magistrates, that they ought forcibly to 
 repress the waywardness of evil men, who do not willingly 
 suffer themselves to be governed by laws, and to inflict such 
 punishment on their offences as God's judgment requires ; 
 for he expressly declares, that they are armed with the 
 sword, not for an empty show, but that they may smite 
 evil-doers. 
 
 And then he says, An avenger, to execute wrath, 1 &c. 
 This is the same as if it had been said, that he is an execu- 
 tioner of God's wrath ; and this he shows himself to be by 
 having the sword, which the Lord has delivered into his 
 hand. This is a remarkable passage for the purpose of prov- 
 ing the right of the sword ; for if the Lord, by arming the 
 magistrate, has also committed to him the use of the sword, 
 whenever he visits the guilty with death, by executing God's 
 
 1 Vindex in iram, exS/x»? u$ Igybv ; " a revenger to execute wrath," Com. 
 Ver., Doddridge; " a revenger for wrath," Hammond. Wrath is here 
 taken to mean punishment, hy Luther, Beza, Grotius, Mede, &c. See 
 chap. ii. 5; iii. 5; iv. 15. The phrase then might be rendered, "con- 
 demning to punishment the doer of evil." There is a contrast between 
 " for wrath " and " for good " at the beginning of the verse. — Ed. 
 
 2 H 
 
482 COMMENTARIES ON THE CHAP. XIII. 5. 
 
 vengeance, lie obeys his commands. Contend then do they 
 with God who think it unlawful to shed the blood of wicked 
 men. 
 
 5. Wherefore ye must needs be 5. Itaque necesse est subjiei, non 
 subject, not only for wrath, but also modo propter iram, sed etiam prop- 
 for conscience sake. ter conscientiara. 
 
 6. For, for this cause pay ye tribute 6. Propterea enim tributa quoque 
 also : for they are God's ministers, solutis ; ministri a enim Dei sunt, in 
 attending continually upon this very hoc incumbentes. 
 
 thing. 
 
 7. Render therefore to all their 7. Reddite ergo omnibus quod 
 dues : tribute to whom tribute is debetur ; cui tributum, tributum ; 
 due ; custom to whom custom ; fear cui vectigal, vectigal ; cui timorem, 
 to whom fear : honour to whom timorem ; cui honorem, honorem. 
 honour. 
 
 5. It is therefore necessary, &c. "What he had at first 
 commanded as to the rendering of obedience to magistrates, 
 he now briefly repeats, but with some addition, and that is, 
 — that we ought to obey them, not only on the ground of 
 necessity arising from man, but that we thereby obey God ; 
 for by wrath he means the punishment which the magis- 
 trates inflict for the contempt of their dignity ; as though he 
 had said, " We must not only obey, because we cannot with 
 impunity resist the powerful and those armed with authority, 
 as injuries are wont to be borne with which cannot be re- 
 pelled ; but we ought to obey willingly, as conscience through 
 God's word thus binds us." Though then the magistrate 
 were disarmed, so that we could with impunity provoke and 
 despise him, yet such a thing ought to be no more attempted 
 than if we were to see punishment suspended over us ; for it 
 belongs not to a private individual to take away authority 
 from him whom the Lord has in power set over us. This 
 whole discourse is concerning civil government ; it is there- 
 fore to no purpose that they who would exercise dominion 
 over consciences do hence attempt to establish their sacri- 
 legious tyranny. 
 
 1 " Ministri," xurou^yo), administrators, functionaries, the performers of 
 public services, or public ministers, according to Macknight. Rulers were 
 called before, in verse 4, 2/a*«v«<, servants, deacons, ministers. The same 
 titles are given to them as to the Apostles and ministers of the gospel, 
 and even to Christ himself: and they are said to be the ministers and 
 functionaries of God, being so in civil matters, as those are in spiritual 
 things who preach the gospel. — Ed. 
 
CHAP. XIII. 7. EPISTLE TO THE ROMANS. 483 
 
 6. For this reason also, &c. He takes occasion to intro- 
 duce the subject of tributes, the reason for which he deduces 
 from the office of magistrates ; for if it be their duty to de- 
 fend and safely preserve the peace of the good, and to resist 
 the mischievous attempts of the wicked, this they cannot do 
 unless they are aided by sufficient force. Tributes then are 
 justly paid to support such necessary expenses. 1 But re- 
 specting the proportion of taxes or tributes, this is not the 
 place to discuss the subject; nor does it belong to us either to 
 prescribe to princes how much they ought to expend in every 
 affair, or to call them to an account. It yet behoves them 
 to remember, that whatever they receive from the people, is 
 as it were public property, and not to be spent in the grati- 
 fication of private indulgence. For we see the use for which 
 Paul appoints these tributes which are to be paid — even that 
 kings may be furnished with means to defend their subjects. 
 
 7. Render then to all what is due, &c. The Apostle seems 
 here summarily to include the particulars in which the duties 
 of subjects towards magistrates consist, — that they are to 
 hold them in esteem and honour, — that they are to obey 
 their edicts, laws, and judgments, — that they are to pay 
 tributes and customs. By the word fear, he means obe- 
 dience ; by customs and tributes, not only imposts and taxes, 
 but also other revenues. 2 
 
 Now this passage confirms what I have already said, — 
 that we ought to obey kings and governors, whoever they 
 may be, not because we are constrained, but because it is a 
 service acceptable to God ; for he will have them not only 
 to be feared, but also honoured by a voluntary respect. 
 
 1 The words " to this very thing," sis auro roiro, seem to be an instance 
 of Hebraism, as PNT, " this," in that language is both singular and plural, 
 and means " this," or " those," according to the context. " To these very 
 things," before mentioned, as to the works and duties of magistrates, 
 appears to be the meaning here : and so the words are rendered in the 
 Syriac and Ethiopic versions. A singular instance is found at the be- 
 gining of verse 9, " For this," ri ya.%, and then several commandments are 
 mentioned ; " for this " is the law, says Stuart ; but the word for " law " 
 is of a different gender. What we would say in English is, " for these," 
 &c. It is a Hebrew idiom transferred into Greek. — Ed. 
 
 2 The distinction commonly made between the two words is this, — <pi?os, 
 " tribute," is a tax on the person or on lands, and rixos, " custom," is what 
 is levied on merchandise. — Ed. 
 
484 COMMENTARIES ON THE CHAP. XIII. 8. 
 
 8. Owe no man any thing, but to 8. Nemini quicquam debeatis, 
 love one another : for he that loveth nisi ut invicem diligatis ; qui eniin 
 another hath fulfilled the law. diligit alteram Legem implevit. 
 
 9. For this, Thou shalt not com- 9. Illud enim, Non mcechaberis, 
 mit adultery, Thou shalt not kill, Non occides, Non falsum testimo- 
 Thou shalt not steal, Thou shalt not nium dices, Non concupisces, et si 
 bear false witness, Thou shalt not quod est aliud praceptum.in hoc ser- 
 covet ; and if there be any other com- mone comprehenditur, Diliges proxi- 
 mandment, it is briefly comprehend- mum sicut teipsum. 
 
 ed in this saying, namely, Thou shalt 
 love thy neighbour as thyself. 
 
 10. Love worketh no ill to his 10. Dilectio proximo malum non 
 neighbour : therefore love is the ful- infert : plenitudo ergo legis est dilec- 
 filling of the law. tio. 
 
 8. To no one owe ye, &c. There are those who think that 
 this was not said without a taunt, as though Paul was answer- 
 ing the objection of those who contended that Christians 
 were burdened in having other precepts than that of love 
 enjoined them. And indeed I do not deny, but that it may- 
 be taken ironically, as though he conceded to those who 
 allowed no other law but that of love, what they required, 
 but in another sense. And yet I prefer to take the words 
 simply as they are ; for I think that Paul meant to refer the 
 precept respecting the power of magistrates to the law of 
 love, lest it should seem to any one too feeble ; as though he 
 had said, — " When I require you to obey princes, I require 
 nothing more than what all the faithful ought to do, as de- 
 manded by the law of love : for if ye wish well to the good, 
 (and not to wish this is inhuman,) ye ought to strive, that 
 the laws and judgments may prevail, that the administra- 
 tors of the laws may have an obedient people, so that through 
 them peace may be secured to all" He then who intro- 
 duces anarchy, violates love ; for what immediately follows 
 anarchy, is the confusion of all things. 1 
 
 For he who loves another, &c. Paul's design is to reduce 
 all the precepts of the law to love, so that we may know that 
 we then rightly obey the commandments, when we observe 
 the law of love, and when we refuse to undergo no burden 
 in order to keep it. He thus fully confirms what he has 
 
 1 The debt of love is to be always paid, and is always due : for love is 
 ever to be exercised. We are to pay other debts, and we may pay them 
 fully and finally ; but the debt of love ever continues, and is to be daily 
 discharged . — Ed. 
 
CHAP. XIII. 9. EPISTLE TO THE ROMANS. . 485 
 
 commanded respecting obedience to magistrates, in which 
 consists no small portion of love. 
 
 But some are here impeded, and they cannot well extri- 
 cate themselves from this difficulty, — that Paul teaches us 
 that the law is fulfilled when we love our neighbour, for no 
 mention is here made of what is due to God, which ought 
 not by any means to have been omitted. But Paul refers 
 not to the whole law, but speaks only of what the law re- 
 quires from us as to our neighbour. And it is doubtless 
 true, that the whole law is fulfilled when we love our neigh- 
 bours ; for true love towards man does not flow except from 
 the love of God, and it is its evidence, and as it were its 
 effects. But Paul records here only the precepts of the 
 second table, and of these only he speaks, as though he had 
 said, — " He who loves his neighbour as himself, performs his 
 duty towards the whole world/' Puerile then is the gloss of 
 the Sophists, who attempt to elicit from this passage what 
 may favour justification by works : for Paul declares not 
 what men do or do not, but he speaks hypothetically of that 
 which you will find nowhere accomplished. And when we 
 say, that men are not justified by works, we deny not that 
 the keeping of the law is true righteousness : but as no one 
 performs it, and never has performed it, we say, that all are 
 excluded from it, and that hence the only refuge is in the 
 grace of Christ. 
 
 9. For this, Thou shalt not com,mit adultery, &c. It can- 
 not be from this passage concluded what precepts are con- 
 tained in the second table, for he subjoins at the end, and if 
 there be any other precept. He indeed omits the command 
 respecting the honouring of parents ; and it may seem 
 strange, that what especially belonged to his subject should 
 have been passed by. But what if he had left it out, lest he 
 should obscure his argument ? Though I dare not to affirm 
 this, yet I see here nothing wanting to answer the purpose 
 he had in view, which was to show, — that since God in- 
 tended nothing else by all his commandments than to teach 
 us the duty of love, we ought by all means to strive to per- 
 form it. And yet the uncontentious reader will readily ac- 
 knowledge, that Paul intended to prove, by things of a like 
 
4)86 COMMENTARIES ON THE CHAP.XIII.il. 
 
 nature, that the import of the whole law is, that love to- 
 wards one another ought to be exercised by us, and that 
 what he left to be implied is to be understood, and that is, — 
 that obedience to magistrates is not the least thing which 
 tends to nourish peace, to preserve brotherly love. 
 
 10. Love doeth no evil to a neighbour, &c. He demon- 
 strates by the effect, that under the word love are contained 
 those things which are taught us in all the commandments ; 
 for he who is endued with true love will never entertain the 
 thought of injuring others. What else does the whole law 
 forbid, but that we do no harm to our neighbour ? This, 
 however, ought to be applied to the present subject ; for 
 since magistrates are the guardians of peace and justice, he 
 who desires that his own right should be secured to every 
 one, and that all may live free from wrong, ought to defend, 
 as far as he can, the power of magistrates. But the enemies 
 of government show a disposition to do harm. And when 
 he repeats that the fulfilling of the law is love, understand 
 this, as before, of that part of the law which refers to man- 
 kind ; for the first table of the law, which. contains what we 
 owe to God, is not here referred to at all. 
 
 11. And that, knowing the time, 11. Hoc enim, qunm noverimus 
 that now it is high time to awake tempus, quia hora est qua jam e som- 
 out of sleep : for now is our salva- no expergiscamur (nunc enim propior 
 tion nearer than when we believed, est salus nostra quam quum credi- 
 
 dimus,) 
 
 12. The night is far spent, the 12. Nox progressa est, dies vero 
 day is at hand : let us therefore cast appropinquavit : abjiciamus ergo 
 otf the works of darkness, and let us opera tenebrarum, et induamus 
 put on the armour of light. arma lucis. 
 
 13. Let us walk honestly, as in 13 Sicut in die decentcr ambu- 
 the day ; not in rioting and drunken- lemus ; non comessationibus neque 
 ness, not in chambering and wanton- ebrietatibus, neque cubilibus neque 
 ness, not in strife and envying : lasciviis, neque contentione neque 
 
 semulatione : 
 
 14. But put ye on the Lord Jesus 14. Sed induamini Dominum Ie- 
 Christ, and make not provision for sum Christum, et carnis curam ne 
 the flesh, to fulfil the lusts thereof. agatis ad concupiscentias. 
 
 11. Moreover, &c. He enters now on another subject of 
 exhortation, that as the rays of celestial life had begun to 
 shine on us as it were at the dawn, we ought to do what 
 they are wont to do who are in public life and in the sight 
 of men, who take diligent care lest they should commit any- 
 
CHAP. XIII. 11. EPISTLE TO THE ROMANS. 487 
 
 thing that is base or unbecoming ; for if they do anything 
 amiss, they see that they are exposed to the view of many 
 witnesses. But we, who always stand in the sight of God 
 and of angels, and whom Christ, the true sun of righteous- 
 ness, invites to his presence, we indeed ought to be much, 
 more careful to beware of every kind of pollution. 
 
 The import then of the words is this, " Since we know 
 that the seasonable time has already come, in whicli we 
 should awake from sleejs, let us cast aside whatever belongs 
 to the night, let us shake off all the works of darkness, since 
 the darkness itself has been dissipated, and let us attend to 
 the works of light, and walk as it becomes those who are 
 enjoying the clay." The intervening words are to be read 
 as in a parenthesis. 
 
 As, however, the words are metaphorical, it may be useful 
 to consider their meaning : Ignorance of Grod is what he 
 calls night; for all who are thus ignorant go astray and 
 sleep as people do in the night. The unbelieving do indeed 
 labour under these two evils, they are blind and they are in- 
 sensible ; but this insensibility he shortly after designated 
 by sleep, which is, as one says, an image of death. By light 
 he means the revelation of divine truth, by which Christ the 
 sun of righteousness arises on us. 1 He mentions awake, 
 by which he intimates that we are to be equipped and pre- 
 pared to undertake the services which the Lord requires 
 from us. The works of darkness are shameful and wicked 
 works ; for night, as some one says, is shameless. The 
 
 1 The preceding explanation of night and day, as here to be understood, 
 does not comport with what is afterwards said on verse 12. The distinc- 
 tion between night and day, when ignorance and knowledge are intended, 
 and the night and day of a Christian, ought to be clearly kept in view. 
 The first is what is here described, but the latter is what the passage refers 
 to. And the sleep mentioned here is not the sleep of ignorance and un- 
 belief, but the sleep, the torpor, or inactivity of Christians. 
 
 That the present state of believers, their condition in this world, is meant 
 here by " night," and their state of future glory is meant by " day," ap- 
 pears evident from the words which follow, " for nearer now is our salva- 
 tion than when we believed." Salvation here, as in chap. viii. 24, and in 
 1 Pet. i. 9, means salvation made complete and perfect, the full enjoyment 
 of all its blessings. Indeed in no other sense can what is said here of night 
 and day be appropriate. The night of heathen ignorance as to Christians 
 had already passed, and the day of gospel light was not approaching, but 
 had appeared. — Ed. 
 
48S COMMENTARIES ON THE CHAP.XIII.il. 
 
 armour of light represents good, and temperate, and holy 
 actions, such as are suitable to the day ; and armour is men- 
 tioned rather than works, because we are to carry on a war- 
 fare for the Lord. 
 
 But the particles at the beginning, And this, are to be 
 read by themselves, for they are connected with what is gone 
 before ; as we say in Latin Adhcec — besides, or prceterea — 
 moreover. The time, he says, was known to the faithful, for 
 the calling of God and the day of visitation required a new 
 life and new morals, and he immediately adds an explana- 
 tion, and says, that it was the hour to awake : for it is not 
 Xpovos but tcaipos, which means a fit occasion or a seasonable 
 time. 1 
 
 For nearer is now our salvation, &c. This passage is in 
 various ways perverted by interpreters. Many refer the 
 word, believed to the time of the law, as though Paul had 
 said, that the Jews believed before Christ came ; which 
 view I reject as unnatural and strained ; and surely to con- 
 fine a general truth to a small part of the Church, would 
 have been wholly inconsistent. Of that whole assembly to 
 which he wrote, how few were Jews ? Then this declaration 
 could not have been suitable to the Romans. Besides, the 
 comparison between the night and the clay does in my judg- 
 ment dissipate every doubt on the point. The declaration 
 then seems to me to be of the most simple kind, — " Nearer 
 
 1 The words to.) roiro, according to Beza, Grolius, Mede, &c, connect 
 what follows with the preceding exhortation to love, " And this do, or let 
 lis do, as we know," &c. But the whole tenor of what follows hy no 
 means favours this view. The subject is wholly different. It is evidently 
 a new subject of exhortation, as Calvin says, and the words must be ren- 
 dered as he proposes, or be viewed as elliptical ; the word " I say," or " I 
 command," according to Macknight, being understood, "This also i" say, 
 since we know the time," &c. If we adopt " I command," or " moreover," 
 as Calvin does, it would be better to regard the participle iQira as having 
 the meaning of an imperative, ttm being understood, several instances of 
 which we have in the preceding chapter, verses 9, 1G, 17. The whole pas- 
 sage would then read better in this manner, — 
 
 11. Moreover, know the time, that it is even now the very time for us 
 to awake from sleep ; for nearer now is our salvation than when we 
 
 12. believed: the night has advanced, and the day has approached ; let 
 us then cast away the works of darkness, and let us put on the 
 
 13. armour of light; let us, as in the day, walk in a becoming manner, 
 &c— Ed. 
 
CHAP. XIII. 13. EPISTLE TO THE ROMANS. 489 
 
 is salvation now to us than at that time when we began to 
 believe :" so that a reference is made to the time which had 
 preceded as to their faith. For as the adverb here used is 
 in its import indefinite, this meaning is much the most 
 suitable, as it is evident from what follows. 
 
 12. The night has advanced, and the day, &c. This is the 
 season which he had just mentioned ; for as the faithful are 
 not as yet received into full light, he very fitly compares to 
 the dawn the knowledge of future life, which shines on us 
 through the gospel : for day is not put here, as in other 
 places, for the light of faith, (otherwise he could not have 
 said that it was only approaching, but that it was present, 
 for it now shines as it were in the middle of its progress,) 
 but for that glorious brightness of the celestial life, the be- 
 ginnings of which are now seen through the gospel. 
 
 The sum of what he says is, — that as soon as God begins 
 to call us, we ought to do the same, as when we conclude 
 from the first dawn of the day that the full sun is at hand ; 
 we ought to look forward to the coming of Christ. 
 
 He says that the night had advanced, because we are not 
 so overwhelmed with thick darkness as the unbelieving are, 
 to whom no spark of life appears ; but the hope of resurrec- 
 tion is placed by the gospel before our eyes ; yea, the light 
 of faith, by which we discover that the full brightness of 
 celestial glory is nigh at hand, ought to stimulate us, so 
 that we may not grow torpid on the earth. But afterwards, 
 when he bids us to walk in the light, as it were during the 
 day time, he does not continue the same metaphor ; for he 
 compares to the day our present state, while Christ shines 
 on us. His purpose was in various ways to exhort us, — at 
 one time to meditate on our future life ; at another, to con- 
 template the present favour of God. 
 
 13. Not in revellings, &c. He mentions here three kinds 
 of vices, and to each he has given two names, — intemper- 
 ance and excess in living, — carnal lust and uncleanness, 
 which is connected with it, — and envy and contention. If 
 these have in them so much filthiness, that even carnal men 
 are ashamed to commit them before the eyes of men, it be- 
 hoves us, who are in the light of God, at all times to abstain 
 
490 COMMENTARIES ON THE CHAP. XIII. 14. 
 
 from them ; yea, even when we are withdrawn from the pre- 
 sence of men. As to the third vice, though contention is 
 put before envying, there is yet no doubt but that Paul in- 
 tended to remind us, that strifes and contests arise from this 
 fountain ; for when any one seeks to excel, there is envying 
 of one another ; but ambition is the source of both evils. 1 
 
 14. But put ye on the Lord Jesus Christ, &c. This meta- 
 phor is commonly used in Scripture with respect to what 
 tends to adorn or to deform man ; both of which may be 
 seen in his clothing : for a filthy and torn garment dis- 
 honours a man ; but what is becoming and clean recom- 
 mends him. Now to put on Christ, means here to be on 
 every side fortified by the power of his Spirit, and be there- 
 by prepared to discharge all the duties of holiness ; for thus 
 is the image of God renewed in us, which is the only true 
 ornament of the soul. For Paul had in view the end of our 
 calling ; inasmuch as God, by adopting us, unites us to the 
 body of his only-begotten Son, and for this purpose, — that 
 we, renouncing our former life, may become new men in 
 him. 2 On this account he says also in another place, that 
 we put on Christ in baptism. (Gal. iii. 27.) 
 
 And have no care, &c. As long as we carry about us our 
 flesh, we cannot cast away every care for it ; for though our 
 conversation is in heaven, we yet sojourn on earth. The 
 things then which belong to the body must be taken care of, 
 
 1 The case is the same with the two preceding instances ; the vice which 
 seems to follow is placed first. Revelling is first mentioned, though 
 drunkenness goes before it ; and " chambering," or concubinage, or indul- 
 gence in unlawful lusts is first stated, though lasciviousness or wantomiess 
 is the source from which it proceeds. It is an example of the Apostle's 
 mode of writing similar to what we find in chap. xi. 29, as to " the gifts 
 and calling of God," and in verse 33, as to " the wisdom and knowledge of 
 God."— Ed. 
 
 2 Many have explained " the putting on " here in a manner wholly in- 
 consistent with the passage, as though the putting on of Christ's right- 
 eousness was intended. Calvin keeps to what accords with the context, 
 the putting on of Christ as to his holy image. Sanctification, and not 
 justification, is the subject of the passage. To put on Christ, then, is to 
 put on his virtues and graces, to put on or be endued with his spirit, to 
 imitate his conduct and to copy his example. This is in addition to the 
 putting him on as our righteousness, and not as a substitute for it. Both 
 are necessary : for Christ is our sanctification, the author, worker, and ex- 
 ample of it, as well as our righteousness. — Ed. 
 
CHAP. XIV. 1. EPISTLE TO THE ROMANS. 491 
 
 but not otherwise than as they are helps to us in our pil- 
 grimage, and not that they may make us to forget our coun- 
 try. Even heathens have said, that a few things suffice 
 nature, but that the appetites of men are insatiable. Every 
 one then who wishes to satisfy the desires of the flesh, must 
 necessarily not only fall into, but be immerged in a vast and 
 deep gulf. 
 
 Paul, setting a bridle on our desires, reminds us, that the 
 cause of all intemperance is, that no one is content with a 
 moderate or lawful use of things : he has therefore laid down 
 this rule, — that we are to provide for the wants of our flesh, 
 but not to indulge its lusts. It is in this way that we shall 
 use this world without abusing it. 
 
 CHAPTER XIV. 
 
 1 . Him that is weak in the faith 1 . Eum vero qui fide est imbecilla, 
 receive ye, but not to doubtful dis- suscipite, non ad disceptationes quaes- 
 putations. tionum. 
 
 2. For one believeth that he may 2. Qui credit, vescatur quibusvis : 
 eat all things : another, who is weak, qui autem infirmus est, olera edit, 
 eateth herbs. 
 
 3. Let not him that eateth despise 3. Qui edit, non contemnat eum 
 him that eateth not ; and let not him qui abstinet ; et qui abstinet, eum 
 which eateth not judge him that eat- non condemnet qui edit : Dominus 
 eth : for God hath received him. enim ilium suscepit. 
 
 4. Who art thou that judgest an- 4. Tu quis es qui judicas alienum 
 other man's servant? to his own mas- servum ? proprio Domino stat vel 
 ter he standeth or falleth ; yea, he cadit. Stabit vero : potens est enim 
 shall be holden up : for God is able Deus efficere ut stet. 
 
 to make him stand. 
 
 1. Him indeed, &c. He passes on now to lay down a pre- 
 cept especially necessary for the instruction of the Church, 
 — that they who have made the most progress in Christian 
 doctrine should accommodate themselves to the more ignor- 
 ant, and employ their own strength to sustain their weak- 
 ness ; for among the people of God there are some weaker 
 than others, and who, except they are treated with great 
 tenderness and kindness, will be discouraged, and become at 
 length alienated from religion. And it is very probable that 
 this happened especially at that time ; for the Churches 
 were formed of both Jews and Gentiles ; some of whom, 
 
492 COMMENTARIES ON THE CHAP. XIV. 1. 
 
 / . 
 
 having been long accustomed to the rites of the Mosaic law, 
 having been brought up in them from childhood, were not 
 easily drawn away from them ; and there were others who, 
 having never learnt such things, refused a yoke to which 
 they had not been accustomed. 1 
 
 Now, as man's disposition is to slide from a difference in 
 opinion to quarrels and contentions, the Apostle shows how 
 they who thus vary in their opinions may live together with- 
 out any discord ; and he prescribes this as the best mode, — 
 that they who are strong should spend their labour in assist- 
 ing the weak, and that they who have made the greatest 
 advances should bear with the more ignorant. For God, by 
 making us stronger than others, does not bestow strength 
 that we may oppress the weak ; nor is it the part of Chris- 
 tian wisdom to be above measure insolent, and to despise 
 others. The import then of what he addresses to the more 
 intelligent and the already confirmed, is this, — that the 
 ampler the grace which they had received from the Lord, 
 the more bound they were to help their neighbours. 
 
 Hot for the debating s of questions? 1 This is a defective sen- 
 tence, as the word which is necessary to complete the sense 
 is wanting. It appears, however, evident, that he meant 
 nothing else than that the weak should not be wearied with 
 
 1 Some, as Haldane, have found fault with this classification, as there is 
 nothing in the chapter which countenances it. But as the Apostle's ob- 
 ject throughout the epistle was to reconcile the Jews and Gentiles, there 
 is reason sufficient to regard them as the two parties here intended : and, 
 as Chalmers justly observes, it is more probable that the Gentiles were the 
 despisers, inasmuch as the Jews, who, like Paul, had got over their preju- 
 dices, were no doubt disposed to sympathize with their brethren, who were 
 still held fast by them. — Ed. 
 
 2 Non ad disceptationes qncestionum, ph u; oiaKgio-us lia.Xoynrfjt.aiv ; " non 
 ad altercationes disceptationum — not for the altercations of disputings " or 
 debatings, Beza ; " not to debates about matters in doubt," Doddridge ; 
 " not in order to the strifes of disputations," Machdght. Both words are 
 in the plural number ; therefore to give the first the sense of "judging," 
 as Hodge does, cannot be right ; for in that case it would have been in the 
 singular number. The words may be rendered, " not for the solutions of 
 doubts." One of the meanings of the first word, according to Hesychius, 
 is o,dxuo-is — untying, loosening, dissolving ; and for the latter, see Luke 
 xxiv. 38, and 1 Tim. ii. 8. According to the frequent import of the pre- 
 position th, the sentence may be thus paraphrased, " Him who is weak in 
 the faith receive, but not that ye may solve his doubts," or, " debate his 
 reasonings," or, " contend in disputations." — Ed. 
 
CHAP. XIV. 2. EPISTLE TO THE ROMANS. 493 
 
 fruitless disputes. But we must remember the subject he 
 now handles : for as many of the Jews still clave to the 
 shadows of the law, he indeed admits, that this was a fault 
 in them ; he yet requires that they should be for a time 
 excused ; for to press the matter urgently on them might 
 have shaken their faith. 1 
 
 He then calls those contentious questions which disturb a 
 mind not yet sufficiently established, or which involve it in 
 doubts. It may at the same time be proper to extend this 
 farther, even to any thorny and difficult questions, by which 
 weak consciences, without any edification, may be disquieted 
 and disturbed. "We ought then to consider what questions 
 any one is able to bear, and to accommodate our teaching to 
 the capacity of individuals. 
 
 2. Let him who believes, &c. What Erasmus has followed 
 among the various readings I know not ; but he has muti- 
 lated this sentence, which, in Paul's words, is complete ; and 
 instead of the relative article he has improperly introduced 
 alius — one, " One indeed believes/' &c. That I take the 
 infinitive for an imperative, ought not to appear unnatural 
 nor strained, for it is a mode of speaking very usual with 
 Paul. 2 He then calls those believers who were endued with 
 
 1 Scott's remarks on this verse are striking and appropriate, — " Not- 
 withstanding," he says, " the authority vested by Christ in his Apostles, 
 and their infallibility in delivering his doctrine to mankind, differences of 
 opinion prevailed even among real Christians ; nor did St. Paul, by an 
 express decision and command, attempt to put a final termination to 
 them. A proposition indeed may be certain and important truth ; yet a 
 man cannot profitably receive it without due preparation of mind and 
 heart ; — so that a compelled assent to any doctrine, or conformity to any 
 outward observances, without conviction, would in general be hypocrisy, 
 and entirely unavailing. So essential are the rights and existence of pri- 
 vate judgment, in all possible cases, to the exercise of true religion ! and 
 so useless an encumbrance would an infallible judge be, for deciding con- 
 troversies, and producing unanimity among Christians !" 
 
 2 This is true, but the passage here seems not to require such a con- 
 struction. Both sentences are declarative, announcing a fact respecting 
 two parties : the one believed he might eat everything ; the other did eat 
 only herbs. The relative h, when repeated, often means " one," as in ver. 
 5, and in 1 Cor. xi. 21 : and the article » stands here for that repetition; 
 an example of which Raphelius adduces from the Greek classics. 
 
 Some think that this abstinence from meat was not peculiar to the 
 Jews ; but that some Gentiles also had scruples on the subject. It is true 
 that heathens, who held the transmigration of souls, did not eat flesh : but 
 it is not likely that abstinence, arising from such an absurd notion, would 
 
494 COMMENTARIES ON THE CHAP. XIV. 4. 
 
 a conscience fully satisfied ; to these he allowed the use of 
 all % things without any difference. In the mean time the 
 weak did eat herbs, and abstained from those things, the 
 use of which he thought was not lawful. If the common 
 version be more approved, the meaning then will be, — that 
 it is not right that he who freely eats all things, as he be- 
 lieves them to be lawful, should require those, who are yet 
 tender and weak in faith, to walk by the same rule. But to 
 render the word sick, as some have clone, is absurd. 
 
 8. Let not him who eats, &c. He wisely and suitably 
 meets the faults of both parties. They who were strong had 
 this fault, — that they despised those as superstitious who 
 were scrupulous about insignificant things, and also derided 
 them : these, on the other hand, were hardly able to refrain 
 from rash judgments, so as not to condemn what they did 
 not follow ; for whatever they perceived to be contrary to 
 their own sentiments, they thought was evil. Hence he ex- 
 horts the former to refrain from contempt, and the latter 
 from excessive moroseness. And the reason which he adds, 
 as it belongs to both parties, ought to be applied to the two 
 clauses, — " When you see," he says, " a man illuminated with 
 the knowledge of God, you have evidence enough that he is 
 received by the Lord ; if you either despise or condemn him, 
 you reject him whom God has embraced." 1 
 
 4. Who art thou who judgest, &c. " As you would act 
 uncourteously, yea, and presumptuously among men, were 
 you to bring another man's servant under your own rules, 
 
 have been thus treated by the Apostle. It indeed appears evident, that 
 the abstinence here referred to did arise from what was regarded to be the 
 will of God : and though abstinence from all animal food was not enjoined 
 on the Jews, yet it appears from history that Jews, living among heathens, 
 wholly abstained, owing to the fear they had of being in any way contami- 
 nated. This was the case with Daniel and his companions, Dan. i. 8-16. 
 
 Professor Hodge says, in a note on this passage, " Joscphus states in his 
 life (ch. xxiii.) that certain Jewish priests, while at Rome, lived entirely 
 upon fruit, from the dread of eating anything unclean." We may also 
 suppose that some of the Essenes, who abstained both from meat and from 
 wine, were among the early converts. — Ed. 
 
 1 The last clause is by Haldane confined to the strong, and he objects 
 to this extension of it ; and certainly the following verse is in favour of his 
 view, for the weak, the condemner, is the person reproved, and therefore 
 the strong is he who to his own master stands or falls. The condemner 
 throughout is the weak, and the despiser is the strong. — Ed. 
 
CHAP. XIV. 4. EPISTLE TO THE ROMANS. 495 
 
 and try all his acts by the rule of your own will ; so you 
 assume too much, if you condemn anything in God's servant, 
 because it does not please you ; for it belongs not to you to 
 prescribe to him what to do and what not to do, nor is it 
 necessary for him to live according to your law." 
 
 Now, though the power of judging as to the person, and 
 also as to the deed, is taken from us, there is yet much dif- 
 ference between the two ; for we ought to leave the man, 
 whatever he may be, to the judgment of God ; but as to his 
 deeds we may indeed form a decisive opinion, though not 
 according to our own views, but according to the word of 
 God ; and the judgment, derived from his word, is neither 
 human, nor another man's judgment. Paul then intended 
 here to restrain us from presumption in judging ; into which 
 they fall, who dare to pronounce anything respecting the 
 actions of men without the warrant of God's word. 
 
 To his own Lord he stands or falls, &c. As though he 
 said, — " It belongs rightly to the Lord, either to disapprove, 
 or to accept what his servant doeth : hence he robs the Lord, 
 who attempts to take to himself this authority." And he 
 adds, he shall indeed stand : and by so saying, he not only 
 bids us to abstain from condemning, but also exhorts us to 
 mercy and kindness, so as ever to hope well of him, in whom 
 we perceive anything of God ; inasmuch as the Lord has 
 given us a hope, that he will fully confirm, and lead to per- 
 fection, those in whom he has begun the work of grace. 
 
 But by referring to the power of God, he means not 
 simply, as though he had said, that God can do this if he 
 will ; but, after the usual manner of Scripture, he connects 
 God's will with his power : and yet he speaks not here of 
 perpetuity, as though they must stand to the end whom 
 God has once raised up ; but he only reminds us, that we 
 are to entertain a good hope, and that our judgments should 
 lean this way ; as he also teaches us in another place, " He 
 who began in you a good work, will perform it to the end." 
 (Phil. i. 6.) In short, Paul shows to what side their judg- 
 ments incline, in whom love abounds. 
 
 5. One man esteemeth one day 5. Hie quidem diem prse die 
 above another; another esteemeth sestimat; illeautempersequesestimat 
 
496 COMMENTARIES ON THE CHAP. XIV. 5. 
 
 every day alike. Let every man be omnem diem. Unusquisque sen- 
 
 fully persuaded in his own mind. tentise suae certus sit. 
 
 6. He that regardeth the day, 6. Qui curat diem, Domino curat ; 
 
 regardeth it unto the Lord ; and he qui non curat diem, Domino non 
 
 that regardeth not the day, to the curat. Qui vescitur, Domino ves- 
 
 Lord he doth not regard it. He citur, gratias enim agit Deo ; et qui 
 
 that eateth, eateth to the Lord, for abstinet, Domino abstinet, et gratias 
 
 he giveth God thanks ; and he that agit Deo. 
 eateth not, to the Lord he eateth 
 not, and giveth God thanks. 
 
 5. One indeed, &c. He had spoken before of scruples in 
 the choice of meats ; he now adds another example of dif- 
 ference, that is, as to days ; and both these arose from 
 Judaism. For as the Lord in his law made a difference be- 
 tween meats and pronounced some to be unclean, the use of 
 which he prohibited, and as he had also appointed festal and 
 solemn days and commanded them to be observed, the Jews, 
 who had been brought up from their childhood in the doc- 
 trine of the law, would not lay aside that reverence for 
 days which they had entertained from the beginning, and 
 to which through life they had been accustomed ; nor could 
 they have blared to touch these meats from which they had 
 so long abstained. That they were imbued with these no- 
 tions, was an evidence of their weakness ; they would have 
 thought otherwise, had they possessed a certain and a clear 
 knowledge of Christian liberty. But in abstaining from what 
 they thought to be unlawful, they evidenced piety, as it would 
 have been a proof of presumption and contempt, had they 
 done anything contrary to the dictates of conscience. 
 
 Here then the Apostle applies the best rule, when he bids 
 every one to be fully assured as to his own mind ; by which 
 he intimates that there ought to be in Christians such a 
 care for obedience, that they do nothing, except what they 
 think, or rather feel assured, is pleasing to God. 1 And this 
 
 1 " Unusquisque sententia; sua? certus sit ; " 'Uaatros h rS tliu voi vrXn- 
 g«pffgg/«-4« ; " unusquisque in animo suo plene certus esto — let every one 
 be fully sure in his own mind," Beza, Parens ; " let every one be con- 
 vinced in his mind," Macknight ; " let every one freely enjoy his own sen- 
 timent," Doddridge. This last is by no means the sense: Our own ver- 
 sion is the best and the most literal, " let every man be fully persuaded in 
 his own mind ;" and with which Calvin's exposition perfectly agrees. For 
 the meaning of the verb here see ch. iv. 21. " The Greek word is a me- 
 taphor borrowed from ships, which are carried with full sail, and signifieth 
 a most certain persuasion of the truth." — Leigh. The certain persuasion 
 
CHAP. XIV. 6. EPISTLE TO THE ROMANS. 497 
 
 ought to be thoroughly borne in mind, that it is the first 
 principle of a right conduct, that men should be dependent 
 on the will of God, and never allow themselves to move 
 even a finger, while the mind is doubtful and vacillating ; for 
 it cannot be otherwise, but that rashness will soon pass over 
 into obstinacy when we dare to proceed further than what 
 we are persuaded is lawful for us. If any object and say, 
 that infirmity is ever perplexing, and that hence such cer- 
 tainty as Paul requires cannot exist in the weak : to this 
 the plain answer is, — That such are to be pardoned, if they 
 keep themselves within their own limits. For Paul's pur- 
 pose was none other than to restrain undue liberty, by 
 which' it happens, that many thrust themselves, as it were, 
 at random, into matters which are doubtful and undeter- 
 mined. Hence Paul requires this to be adopted, — that the 
 will of God is to preside over all our actions. 
 
 6. He who regards a day, &c. Since Paul well knew 
 that a respect for days proceeded from ignorance of Christ, 
 it is not probable that such a corruption was altogether de- 
 fended by him ; and yet his words seem to imply, that he 
 who regarded days committed no sin ; for nothing but good 
 can be accepted by God. Hence, that you may under- 
 stand his purpose, it is necessary to distinguish between the 
 notion, which any one may have entertained as to the ob- 
 servance of days, and the observance itself to which he felt 
 himself bound. The notion was indeed superstitious, nor 
 does Paul deny this ; for he has already condemned it by 
 calling it infirmity, and he will again condemn it still more 
 plainly. Now, that he who was held fast by this supersti- 
 tion, dared not to violate the solemnity of a particular day ; 
 this was approved by God, because he dared not to do any 
 thing with a doubtful conscience. What indeed could the 
 Jew do, who had not yet made such progress, as to be de- 
 livered from scruples about days ? He had the word of God, 
 in which the keeping of days was commended ; there was a 
 necessity laid on him by the law ; and its abrogation was 
 not clearly seen by him. Nothing then remained, but that 
 
 here refers~to both parties — the eater and the abstainer : both were to do 
 what thej were fully convinced was agreeable to the will of God. — Ed. 
 
 2 i 
 
498. COMMENTARIES ON THE CHAP. XIV. 6. 
 
 he, waiting for a fuller revelation, should keep himself within 
 the limits of his own knowledge, and not to avail himself of 
 the benefit of liberty, before he embraced it by faith. 1 
 
 The same also must be thought of him who refrained from 
 unclean meats : for if he ate in a doubtful state of mind, it 
 would not have been to receive any benefit from God's hand, 
 but to lay his own hand on forbidden things. Let him then 
 use other things, which he thinks is allowed to him, and 
 follow the measure of his knowledge : he will thus give 
 thanks to God ; which he could not do, except he was per- 
 suaded that he is fed by God's kindness. He is not then 
 to be despised, as though lie offended the Lord by this his 
 temperance and pious timidity: and there is nothing un- 
 reasonable in the matter, if we say, that the modesty of the 
 weak is approved by God, not on the ground of merit, but 
 through indulgence. 
 
 But as he had before required an assurance of mind, so 
 that no one ought rashly of his own will to do this or that, 
 we ought to consider whether he is here exhorting rather 
 than affirming ; for the text would better flow in this strain, 
 — " Let a reason for what he does be clear to every one ; as 
 an account must be given before the celestial tribunal ; for 
 whether one eats meat or abstains, he ought in both in- 
 stances to have regard to God." And doubtless there is no- 
 thing more fitted to restrain licentiousness in judging and to 
 correct superstitions, than to be summoned before the tribu- 
 nal of God : and hence Paul wisely sets the judge before all, 
 to whose will they are to refer whatever they do. It is no 
 objection that the sentence is affirmative; for he imme- 
 diately subjoins, that no one lives or dies for himself; where 
 he declares, not what men do, but commands what they 
 ought to do. 
 
 Observe also what he says, — that we then eat to the Lord, 
 or abstain, when we give thanks. Hence, eating is impure, 
 and abstinence is impure, without thanksgiving. It is only 
 
 1 It has been suggested as a question by some, whether the Christian 
 Sabbath is included here ? The very subject in hand proves that it is not. 
 The subject discussed is the observance of Jewish days, as in Gal. iv. 10, 
 and Col. ii. 16, and not what belonged to Christians in common. — Ed. 
 
CHAP. XIV. 8. EPISTLE TO THE ROMANS. 499 
 
 the name of God, when invoked, that sanctifies us and all 
 we have. 
 
 7. For none of us liveth to him- 7. Nemo enim nostrum sibi ipsi 
 self, and no man dieth to himself. vivit, et nemo sibi moritur. 
 
 8. For whether we live, we live 8. Sive enim vivimus, Domino 
 unto the Lord ; and whether we die, vivimus ; sive morimur, Domino mo- 
 we die unto the Lord : whether we rimur : sive vivimus sive morimur, 
 live therefore, or die, we are the Domini sumus. 
 
 Lord's. 
 
 9. For to this end Christ both died, 9. In hoc enim et mortuus est 
 and rose, and revived, 1 that he might Christus, et resurrexit, et revixit, 1 ut 
 be Lord both of the dead and living, vivis dominetur et mortuis. 
 
 7. For no one of us, &c. He now confirms the former verse 
 by an argument derived from the whole to a part, — that it is 
 no matter of wonder that particular acts of our life should 
 be referred to the Lord's will, since life itself ought to be 
 wholly spent to his glory ; for then only is the life of a 
 Christian rightly formed, when it has for its object the will 
 of God. But if thou oughtest to refer whatever thou doest 
 to his good pleasure, it is then an act of impiety to under- 
 take anything whatever, which thou thinkest will displease 
 him ; nay, which thou art not persuaded will please him. 
 
 8. To the Lord we live, &c. This does not mean the same 
 as when it is said in chap. vi. 11, that we are made alive 
 unto God by his Spirit, but that we conform to his will and 
 pleasure, and design all things to his glory. ISTor are we 
 only to live to the Lord, but also to die ; that is, our death 
 as well as our life is to be referred to his will. He adds the 
 best of reasons, for whether we live or die, we are his : and 
 it hence follows, that he has full authority over our life and 
 our death. 
 
 The application of this doctrine opens into a wide field. 
 God thus claims authority over life and death, that his own 
 condition might be borne by every one as a yoke laid on 
 him ; for it is but just that he should assign to every one 
 his station and his course of life. And thus we are not only 
 
 1 The words, «« ancrrn, are dismissed by Griesbach as spurious, and he 
 substitutes 2£»«» for uA&trtv. The difference in meaning is none ; only it 
 comports with the style of the Apostle to add words of similar import for 
 the sake of greater emphasis, as the case often is in the Prophets. — Ed. 
 
500 COMMENTARIES ON THE CHAP. XIV. 9. 
 
 forbidden rashly to attempt this or that without God's com- 
 mand, but we are also commanded to be patient under all 
 troubles and losses. If at any time the flesh draws back in 
 adversities, let it come to our minds, that he who is not free 
 nor has authority over himself, perverts right and order if 
 he depends not on the will of his lord. Thus also is taught 
 us the rule by which we are to live and to die, so that if he 
 extends our life in continual sorrows and miseries, we are 
 not yet to seek to depart before our time ; but if he should 
 suddenly call us hence in the flower of our age, we ought 
 ever to be ready for our departure. 
 
 9. For to this end Christ also died, &c. This is a confir- 
 mation of the reason which has been last mentioned ; for in 
 order to prove that we ought to live and to die to the Lord, 
 he had said; that whether we live or die we are under the 
 power of Christ. He now shows how rightly Christ claims 
 this power over us, since he has obtained it by so great a 
 price ; for by undergoing death for our salvation, he has 
 acquired authority over us which cannot be destroyed by 
 death, and by rising again, he has received our whole life as 
 his peculiar property. He has then by his death and resur- 
 rection deserved that we should, in death as well as in life, 
 advance the glory of his name. The words arose and lived 
 again mean, that by resurrection he attained a new state of 
 life ; and that as the life which he now possesses is subject 
 to no change, his dominion over us is to be eternal. 
 
 10. But why dost thou judge thy 10. Tu ver6 quid judicas fratrem 
 brother? 1 or why dost thou set at tuum? aut etiam tu, quid eontem- 
 nought thy brother ? for we shall nis fratrem tuum ? Omnes enim sis- 
 all stand before the judgment-seat temur ad tribunal Christi : 
 
 of Christ : 
 
 11. For it is written, As I live, 11. Scriptum est enim, Vivo ego, 
 saith the Lord, every knee shall bow dicit Dominus, mihi flectetur omne 
 to me, and every tongue shall con- genu, et omnis lingua confitebitur 
 fess to God. Deo. 
 
 12. So then every one of us shall 12. Unusquisque igitur de se ratio- 
 give account of himself to God. nem reddet Deo. 
 
 13. Let us not therefore judge one 13. Quare ne amplius judicemus 
 
 1 It appears from the order of the words <rv Vt, rl — , and « xa.) «•«, <ri — , 
 that the address was made to two parties, " But thou, the weak, why con- 
 demnest thou thy brother ? and thou also, the strong, why dost thou de- 
 spise thy brother ?" — Ed. 
 
CHAP. XIV. 1 1. EPISTLE TO THE KOMANS. 501 
 
 another any more : but judge this alius alium : sed hoc judicate potius, 
 
 rather, that no man put a stum- ne lapsus occasio detur fratri aut 
 
 blingblock, or an occasion to fall, in offendiculum. 
 his brother's way. 
 
 10. But thou, why dost thou, &c. As he had made the life 
 and death of us all subject to Christ, he now proceeds to men- 
 tion the authority to judge, which the Father has conferred 
 on him, together with the dominion over heaven and earth. 
 He hence concludes, that it is an unreasonable boldness in 
 any one to assume the power to judge his brother, since by 
 taking such a liberty he robs Christ the Lord of the power 
 which he alone has received from the Father. 
 
 But first, by the term brother, he checks this lust for judg- 
 ing ; for since the Lord has established among us the right 
 of a fraternal alliance, an equality ought to be preserved ; 
 every one then who assumes the character of a judge acts 
 unreasonably. Secondly, he calls us before the only true 
 judge, from whom no one can take away his power, and 
 whose tribunal none can escape. As then it would be absurd 
 among men for a criminal, who ought to occupy a humble 
 place in the court, to ascend the tribunal of the judge ; so 
 it is absurd for a Christian to take to himself the liberty of 
 judging the conscience of his brother. A similar argument 
 is mentioned by James, when he says, that " he who judges 
 his brother, judges the law/' and that " he who judges the 
 law, is not an observer of the law but a president ;" and, on 
 the other hand, he says, that " there is but one lawgiver, who 
 can save and destroy." (James iv. 12.) He has ascribed 
 tribunal to Christ, which means his power to judge, as the 
 voice of the archangel, by which we shall be summoned, is 
 called, in another place, a trumpet ; for it will pierce, as it 
 were with its sound, into the minds and ears of all. 1 
 
 11. As I live, &c. He seems to me to have quoted this 
 testimony of the Prophet, not so much to prove what he had 
 said of the judgment-seat of Christ, which was not doubted 
 
 1 The words " We shall all stand," &c, may be rendered, " We must 
 all stand," &c. It is indeed the future tense, but this is according to 
 what is often the case in Hebrew, for in that language the future has 
 frequently this meaning. The 12th verse may be rendered in the same 
 manner, " So then every one of us must give account of himself to God." 
 — Ed. 
 
502 COMMENTARIES ON THE CHAP. XIV. 11. 
 
 among Christians, as to show that judgment ought to be 
 looked for by all with the greatest humility and lowliness of 
 mind ; and this is what the words import. He had first then 
 testified by his own words, that the power to judge all men 
 is vested in Christ alone ; he now demonstrates by the words 
 of the Prophet, that all flesh ought to be humbled while ex- 
 pecting that judgment ; and this is expressed by the bend- 
 ing of the knee. But though in this passage of the Prophet 
 the Lord in general foreshows that his glory should be 
 known among all nations, and that his majesty should every- 
 where shine forth, which was then hid among very few, and 
 as it were in an obscure corner of the world ; yet if we ex- 
 amine it more closely, it will be evident that its complete 
 fulfilment is not now taking place, nor has it ever taken 
 place, nor is it to be hoped for in future ages. God does 
 not now rule otherwise in the world than by his gospel ; nor 
 is his majesty otherwise rightly honoured but when it is 
 adored as known from his word. But the word of God has 
 ever had its enemies, who have been perversely resisting it, 
 and its despisers, who have ever treated it with ridicule, as 
 though it were absurd and fabulous. Even at this day there 
 are many such, and ever will be. It hence appears, that 
 this prophecy is indeed begun to be fulfilled in this life, but 
 is far from being completed, and will not be so until the day 
 of the last resurrection shall shine forth, when Christ's ene- 
 mies shall be laid prostrate, that they may become his foot- 
 stool. But this cannot be except the Lord shall ascend his 
 tribunal : he has therefore suitably applied this testimony 
 to the judgment-seat of Christ. 
 
 This is also a remarkable passage for the purpose of con- 
 firming our faith in the eternal divinity of Christ : for it is 
 God who speaks here, and the God who has once for all de- 
 clared, that he will not give his glory to another. (Is. xlii. 8.) 
 Now if what he claims here to himself alone is accomplished 
 in Christ, then doubtless he in Christ manifests himself. 
 And unquestionably the truth of this prophecy then openly 
 appeared, when Christ gathered a people to himself from 
 the whole world, and restored them to the worship of his 
 majesty and to the obedience of his gospel. To this purpose 
 
CHAP. XIV. 12. EPISTLE TO THE ROMANS. 503 
 
 are the words of Paul, when he says that God gave a name 
 to his Christ, at which every knee should bow, (Phil. ii. 10 :) 
 and it shall then still more fully appear, when he shall 
 ascend his tribunal to judge the living and the dead ; for all 
 judgment in heaven and on earth has been given to him by 
 the Father. 
 
 The words of the Prophet are, " Every tongue shall swear 
 to me :" but as an oath is a kind of divine worship, the 
 word which Paul uses, shall confess, does not vary in sense : x 
 for the Lord intended simply to declare, that all men should 
 not only acknowledge his majesty, but also make a confes- 
 sion of obedience, both by the mouth and by the external 
 gesture of the body, which he has designated by the bowing 
 of the knee. 
 
 12. Every one of us, &c. This conclusion invites us to 
 humility and lowliness of mind : and hence he immediately 
 draws this inference, — that we are not to judge one another ; 
 for it is not lawful for us to usurp the office of judging, who 
 must ourselves submit to be judged and to give an account. 
 
 From the various significations of the word to judge, he 
 has aptly drawn two different meanings. In the first place 
 he forbids us to judge, that is, to condemn ; in the second 
 place he bids us to judge, that is, to exercise judgment, so 
 as not to give offence. He indeed indirectly reproves those 
 malignant censors, who employ all their acuteness in find- 
 ing out something faulty in the life of their brethren : he 
 therefore bids them to exercise wariness themselves ; for by 
 their neglect they often precipitate, or drive their brethren 
 against some stumblingblock or another. 2 
 
 1 The passage is from Isaiah xlv. 23. In two instances the Apostle 
 gives the sense, and not the words. Instead of " by myself have I sworn," 
 he gives the form of the oath, " As I live." This is the manner in which 
 God swears by himself, it is by his life — his eternal existence. Then the 
 conclusion of the verse in Hebrew is, " every tongue shall swear," that is, 
 " unto me." To swear to God or by his name is to avow allegiance to 
 him, to profess or to confess his name. See Ps. xliii. 11 ; Is. lxviii. 1 ; 
 Zeph. i. 5. The Apostle therefore does no more than interpret the He- 
 brew idiom when he says, " every tongue shall confess to God." — Ed. 
 
 2 The two words, •xfaxoppa and <rxav§«Xov, mean nearly the same thing, 
 but with this difference, that the first seems to be an hinderance or an ob- 
 stacle which occasions stumbling or falling, and the other is an obstacle 
 which stops or impedes progress in the way. See Matt. xvi. 23. The 
 
504 COMMENTARIES ON -THE CHAP. XIV. 1 4. 
 
 14. I know, and am persuaded by 14. Novi et persuasus sum in 
 the Lord Jesus, 1 that there is nothing Domino Iesu, nihil commune per se 
 unclean of itself: but to him that esse; nisi qui existimat aliquid esse 
 esteemeth any thing to be unclean, commune, ei commune est. 
 
 to him it is unclean. 
 
 15. But if thy brother be grieved 15. Verum si propter cibum fra- 
 with thy meat, now walkest thou not ter tuus contristatur, jam non se- 
 charitably. Destroy not him with cundum charitatem ambulas ; ne cibo 
 thy meat for whom Christ died. tuo ilium perdas, pro quo Christus 
 
 mortuus est. 
 
 16. Let not then your good be 16. Ne vestrum igitur bonum ho- 
 evil spoken of: minum maledicentise sit obnoxium : 
 
 17. For the kingdom of God is 17. Non enim est regnum Dei 
 not meat and drink ; but righteous- esca et potus ; sed justitia, et pax, et 
 ness, and peace, and joy in the Holy gaudium in Spiritu sancto. 
 Ghost. 
 
 18. For he that in these things 18. Qui enim servit per hsec 
 serveth Christ is acceptable to God, Christo, acceptus est Deo, et proba- 
 and approved of men. tus hominibus. 
 
 14. I know, &c. To anticipate their objection, who made 
 such progress in the gospel of Christ as to make no distinc- 
 tion between meats, he first shows what must be thought of 
 meats when viewed in themselves ; and then he subjoins 
 how sin is committed in the use of them. He then de- 
 clares, that no meat is impure to a right and pure con- 
 science, and that there is no hinderance to a pure use of 
 meats, except ignorance and infirmity ; for when any imagines 
 an impurity in them, he is not at liberty to use them. But 
 he afterwards adds, that we are not only to regard meats 
 themselves, but also the brethren before whom we eat : for 
 we ought not to view the use of God's bounty with so much 
 indifference as to disregard love. His words then have the 
 same meaning as though he had said, — " I know that all 
 
 two parties, the strong and the weak, are here evidently addressed ; the 
 former was not, by eating, to put a stumblingblock in the way of the weak 
 brother ; nor was the weak, by condemning, to be a hinderance or impedi- 
 ment in the way of the strong so as to prevent him to advance in his 
 course. Thus we see that forbearance is enjoined on both parties, though 
 the Apostle afterwards dwells more on what the strong was to do. 
 
 The clause might be thus rendered, — 
 
 " But rather judge it right to do this, — not to lay before a brother a 
 stumbling-stone, or an impediment." — Ed. 
 
 1 " At the very time of giving forth the sentence, and on the highest of 
 all authority, that there is nothing unclean of itself, he yet leaves others at 
 liberty to esteem anything unclean. We are not sure if anywhere else in 
 Scripture, the divine authority of toleration is so clearly manifested." — 
 Chalmers. 
 
CHAP. XIV. 15. EPISTLE TO THE ROMANS. 505 
 
 meats are clean, and therefore I leave to thee the free use 
 of them ; I allow thy conscience to be freed from all scru- 
 ples : in short, I do not simply restrain thee from meats ; 
 but laying aside all regard for them, I still wish thee not to 
 neglect thy neighbour." 
 
 By the word common, in this place, he means unclean, 
 and what is taken indiscriminately by the ungodly ; and it 
 is opposed to those things which had been especially set 
 apart for the use of the faithful people. He says that he 
 knew, and was fully convinced, that all meats are pure, in 
 order to remove all doubts. He adds, in the Lord Jesus ; 
 for by his favour and grace it is, that all the creatures which 
 were accursed in Adam, are blessed to us by the Lord. 1 He 
 intended, however, at the same time, to set the liberty given 
 by Christ in opposition to the bondage of the law, lest they 
 thought that they were bound to observe those rites from 
 which Christ had made them free. By the exception which 
 he has laid down, we learn that there is nothing so pure but 
 what may be contaminated by a corrupt conscience : for it 
 is faith alone and godliness which sanctify all things to us. 
 The unbelieving, being polluted within, defile all things by 
 their very touch. (Tit. i. 1 5.) 
 
 15. But if through meat thy brother is grieved, &c. He 
 now explains how the offending of our brethren may vitiate 
 the use of good things. And the first thing is, — that love is 
 violated, when our brother is made to grieve by what is so 
 trifling ; for it is contrary to love to occasion grief to any 
 one. The next thing is, — that when the weak conscience is 
 wounded, the price of Christ's blood is wasted ; for the most 
 abject brother has been redeemed by the blood of Christ : it 
 is then a heinous crime to destroy him by gratifying the 
 stomach ; and we must be basely given up to our own lusts, 
 if we prefer meat, a worthless thing, to Christ. 2 The third 
 
 1 To elicit this meaning, which is in itself true, Calvin must have con- 
 strued the sentence thus, " I know, and I am persuaded, that through the 
 Lord Jesus nothing is of itself unclean:" but this is not the meaning. 
 What the Apostle says is, that he knew, and was fully assured by the 
 Lord Jesus, that is, by the teaching of his word and Spirit, that nothing 
 was in itself unclean, all ceremonial distinctions having been now removed 
 and abolished. — Ed. 
 
 2 From the words " destroy not," &c, some have deduced the senti- 
 
506 COMMENTARIES ON THE CHAP. XIV. 1 7. 
 
 reason is, — that since the liberty attained for us by Christ is 
 a blessing, we ought to take care, lest it should be evil 
 spoken of by men and justly blamed, which is the case, 
 when we unseasonably use God's gifts. These reasons then 
 ought to influence us, lest by using our liberty, we thought- 
 lessly cause offences. 1 
 
 1 7. For the kingdom of God, &c. He now, on the other 
 hand, teaches us, that we can without loss abstain from the 
 use of our liberty, because the kingdom of God does not 
 consist in such things. Those things indeed, which are ne- 
 cessary either to build up or preserve the kingdom of God, 
 are by no means to be neglected, whatever offences may 
 hence follow : but if for love's sake it be lawful to abstain 
 from meat, while God's honour is uninjured, while Christ's 
 kingdom suffers no harm, while religion is not hindered, 
 then they are not to be borne with, who for meat's sake 
 disturb the Church. He uses similar arguments in his first 
 Epistle to the Corinthians : " Meat," he says, " for the sto- 
 mach, and the stomach for meat ; but God will destroy 
 both/' (1 Cor. vi. J 3 :) again, " If we eat, we shall not 
 abound," (I Cor. viii. 8.) By these words he meant briefly 
 to show, that meat and drink were things too worthless, 
 
 ment, that those for whom Christ died may perish for ever. It is neither 
 wise nor just to draw a conclusion of this kind ; for it is one that is nega- 
 tived by many positive declarations of Scripture. Man's inference, when 
 contrary to God's word, cannot be right. Besides, the Apostle's object in 
 this passage is clearly this, — to exhibit the sin of those who disregarded 
 the good of their brother, and to show what that sin was calculated to do, 
 without saying that it actually effected that evil. Some have very un- 
 wisely attempted to obviate the inference above mentioned, by suggesting, 
 that the destruction meant was that of comfort and edification. But no 
 doubt the Apostle meant the ruin of the soul ; hence the urgency of his 
 exhortation,—" Do not act in such a way as tends to endanger the safety of 
 a soul for whom Christ has shed his blood ;" or, " Destroy not," that is, as 
 far as you can do so. Apostles and ministers are said to " save" men; 
 some are exhorted here not to " destroy" them. Neither of these effects 
 can follow, except in the first instance, God grants his blessing, and in the 
 second his permission ; and his permission as to his people he will never 
 grant, as he has expressly told us. See John x. 27-29. — Ed. 
 
 1 " Vestrum bonum," vpS* to ayafov. Some, such as Orotius and 
 Hammond, Scott, Chalmers, See., agree with Calvin, and view this 
 " good," or privilege, to be Christian liberty, or freedom from ceremonial 
 observances, (see 1 Cor. x. 29:) but Origen, Ambrose, TIteodoret, Mede, 
 &c, consider that the gospel is meant. The first opinion is the most 
 suitable to the passage.— .Erf. 
 
CHAP. XIV. 17. EPISTLE TO THE ROMANS. 507 
 
 that on their account the course of the gospel should be im- 
 peded. 
 
 But righteousness and peace, &c. He, in passing, has set 
 these in opposition to meat and drink ; not for the purpose 
 of enumerating all the things which constitute the kingdom 
 of Christ, but of showing, that it consists of spiritual things. 
 He has at the same time no doubt included in few r words a 
 summary of what it is ; namely, that we, being well assured, 
 have peace with God, and possess real joy of heart through 
 the Holy Spirit dwelling in us. But as I have said, these 
 few things he has accommodated to his present subject. He 
 indeed who is become partaker of true righteousness, enjoys 
 a great and an invaluable good, even a calm joy of con- 
 science ; and he who has peace with God, what can he de- 
 sire more ? x 
 
 By connecting peace and joy together, he seems to me to 
 express the character of this joy ; for however torpid the 
 reprobate may be, or however they may elevate themselves, 
 yet the conscience is not rendered calm and joyful, except 
 when it feels God to be pacified and propitious to it ; and 
 there is no solid joy but what proceeds from this peace. 
 And though it was necessary, when mention was made of 
 these things, that the Spirit should have been declared as 
 the author ; yet he meant in this place indirectly to oppose 
 the Spirit to external things, that we might know, that the 
 things which belong to the kingdom of God continue com- 
 plete to us without the use of meats. 
 
 1 What is here said is no doubt true of the kingdom of God ; but by 
 considering what is afterwards said in the two following verses, we cannot 
 well accede to this exposition. Righteousness, peace, and joy, mentioned 
 here, are things acceptable to God and approved by men : they must then 
 be things apparent and visible, which men see and observe ; and to follow 
 " the things of peace," refers to the conduct. " Righteousness" then must 
 mean here the doing of what is right and just towards one another; "peace," 
 concord and unanimity, as opposed to discord and contentions; "joy," 
 the fruit of this peaceable state, a cheering delight, a mutual rejoicing, 
 instead of the sorrow and grief occasioned by discord ; and these come 
 " through the Holy Spirit" and are produced by him ; and they are not 
 the semblances of such virtues and graces, presented in some instances by 
 false religions. See Gal. v. 22, 23. Doddridge, Stuart, and Chalmers 
 have viewed the passage in this light, though the latter, as well as Scott, 
 seemed inclined to combine the two views : but this is to mix up things 
 together unnecessarily, and to destroy the harmony -of the context. — Ed. 
 
508 COMMENTARIES ON THE CHAP. XIV. 19. 
 
 1 8. For he who in these things, &c. An argument drawn 
 from the effect : for it is impossible, but that when any one 
 is acceptable to God and approved by men, the kingdom of 
 God fully prevails and flourishes in him : he, who with a 
 quiet and peaceful conscience serves Christ in righteousness, 
 renders himself approved by men as well as by God. 
 Wherever then there is righteousness and peace and spi- 
 ritual joy, there the kingdom of God is complete in all its 
 parts : it does not then consist of material things. But he 
 says, that man is acceptable to God, because he obeys his 
 will ; he testifies that he is approved by men, because they 
 cannot do otherwise than bear testimony to that excellency 
 which they see with their eyes : not that the ungodly always 
 favour the children of God ; nay, when there is no cause, 
 they often pour forth against them many reproaches, and with 
 forged calumnies defame the innocent, and in a word, turn 
 into vices things rightly clone, by putting on them a malig- 
 nant construction. But Paul speaks here of honest judgment, 
 blended with no moroseness, no hatred, no superstition. 
 
 19. Let us therefore follow after 19 Proinde quae pacis sunt, et 
 the things which make for peace, sedificationis mutuas, sectemur. 
 
 and things wherewith one may edify 
 another. 
 
 20. For meat destroy not the work 20. Ne propter cibum destruas 
 of God. All things indeed are pure; opus Dei. Omnia quidem pura, sed 
 but it is evil for that man who eateth malum est homini qui per offensio- 
 with offence. nem vescitur. 
 
 21. It is good neither to eat flesh, 21. Bonum est non edere carnem, 
 nor to drink wine, nor any thing nee vinum bibere, 1 nee aliudfacere in 
 whereby thy brother stumble'th, or is quo frater tuus concidat, vel offen- 
 ofl'ended, or is made weak. datur, vel infirmetur. 
 
 19. Let us then follow, &c. He recalls us, as much as pos- 
 sible, from a mere regard to meats, to consider those greater 
 things which ought to have the first place in all our actions, 
 and so to have the precedence. We must indeed eat, that 
 we may live ; we ought to live, that we may serve the Lord ; 
 and he serves the Lord, who by benevolence and kindness 
 edifies his neighbour; for in order to promote these two 
 
 1 Jerome often employed the former part of this verse for the purpose of 
 encouraging monasticism ; and by thus disconnecting it from the context, 
 he got a passage quite suitable to his purpose. Even Erasmus condemned 
 this shameful perversion. — Ed. 
 
CHAP. XIV. 20. EPISTLE TO THE ROMANS. 509 
 
 things, concord and edification, all the duties of love ought 
 to be exercised. Lest this should be thought of little mo- 
 ment, he repeats the sentence he had before announced, — 
 that corruptible meat is not of such consequence that for its 
 sake the Lord's building should be destroyed. For wherever 
 there is even a spark of godliness, there the work of God is 
 to be seen ; which they demolish, who by their unfeeling 
 conduct disturb the conscience of the weak. 
 
 But it must be noticed, that edification is joined to peace; 
 because some, not unfrequently, too freely indulge one an- 
 other, so that they do much harm by their compliances. 
 Hence in endeavouring to serve one another, discretion ought 
 to be exercised, and utility regarded, so that we may wil- 
 lingly grant to our brother whatever may be useful to fur- 
 ther his salvation. So Paul reminds us in another place : 
 " All things/' he says, " are lawful to me ; but all things are 
 not expedient ;" and immediately he adds the reason, " Be- 
 cause all things do not edify." (1 Cor. x. 23.) 
 
 Nor is it also in vain that he repeats again, For meat de- 
 stroy not, 1 &c, intimating, that he required no abstinence, by 
 which there would be, according to what he had said before, 
 any loss to piety : though we eat not anything we please, 
 but abstain from the use of meats for the sake of our brethren ; 
 yet the kingdom of God continues entire and complete. 
 
 20. All things are indeed pure, &c. By saying, that all 
 things are pure, he makes a general declaration ; and by 
 adding, that it is evil for man to eat with offence, he makes 
 an exception ; as though he had said, — " Meat is indeed 
 good, but to give offence is bad." Now meat has been given 
 to us, that we may eat it, provided love be observed : he 
 then pollutes the use of pure meat, who by it violates love. 
 Hence he concludes, that it is good to abstain from all things 
 which tend to give offence to our brethren. 
 
 1 This is a similar, but not the same sentence as in verse 15. The verb 
 is different, *«r«Xus ; which means to undo, to loosen, to pull down : and as 
 " work " follows, which, as Calvin and others think, is to be understood of 
 God's building, the work of edifying or building up his people, the verb 
 may in this sense be rendered here, " Pull not down the work of God." 
 But here, as in verse 15, it is the tendency of the deed that is to be con- 
 sidered, and the effect as far as man's doing was concerned. The Apostle 
 says nothing of what God would do. — Ed. 
 
510 COMMENTARIES ON THE CHAP. XIV. 22. 
 
 He mentions three things in order, to fall, to stumble, to 
 be weakened : the meaning seems to be this, — " Let no 
 cause of falling, no, nor of stumbling, no, nor of weakening, 
 be given to the brethren/'' For to be weakened is less than 
 to stumble, and to stumble is less than to fall. He may be 
 said to be weakened whose conscience wavers with doubt, — 
 to stumble when the conscience is disturbed by some greater 
 perplexity, and to fall when the individual is in a manner 
 alienated from his attention to religion. 1 
 
 22. Hast thou faith? have it to 22. Tu fidem habes ? apud teip- 
 thyself before God. Happy is he sum habe coram Deo. Beatus qui 
 that condemneth not himself in that non judicat seipsum in eo quod exa- 
 thing which he alloweth. minat. 
 
 23. And he that doubteth is damned 13. Qui vero dijudicat si come- 
 if he eat, because he eateth not of derit condemnatus est ; quia non ex 
 faith : for whatsoever is not of faith fide : quicquid vero non est ex fide, 
 is sin. peccatum est. 
 
 22. Hast thou faith ? In order to conclude, he shows in 
 what consists the advantage of Christian liberty : it hence 
 appears, that they boast falsely of liberty who know not how 
 to make a right use of it. He then says, that liberty really 
 understood, as it is that of faith, has properly a regard to 
 God ; so that he who is endued with a conviction of this 
 kind, ought to be satisfied with peace of conscience before 
 God ; nor is it needful for him to show before men that he 
 possesses it. It hence follows, that if we offend our weak 
 brethren by eating meats, it is through a perverse opinion ; 
 for there is no necessity to constrain us. 
 
 It is also plainly evident how strangely perverted is this 
 passage by some, who hence conclude, that it is not mate- 
 rial how devoted any one may be to the observance of foolish 
 and superstitious ceremonies, provided the conscience re- 
 mains pure before God. Paul indeed intended nothing less, 
 
 1 What is said here proves what is stated in a note on verse 13 ; that is, 
 that ffxd.vla.Xov is a less evil than Tfay.onp.a., only that the idea of stumbling, 
 instead of hinderance or impediment, is given here to the former word. The 
 Apostle still adopts, as it were, the ascending scale. He first mentions the 
 most obvious effect, the actual fall, the extreme evil, and then the next to 
 it, the obstacle in the way ; and, in the third place, the weakening of the 
 faith of the individual. The real order of the process is the reverse, — the 
 weakening, then the impediment, and, lastly, the stumbbngblock which 
 occasions the fall. — Ed. 
 
CHAP. XIV. 23. EPISTLE TO THE ROMANS. 511 
 
 as the context clearly shows ; for ceremonies are appointed 
 for the worship of God, and they are also a part of our con- 
 fession : they then who tear off faith from confession, take 
 away from the sun its own heat. But Paul handles nothing 
 of this kind in this place, but only speaks of our liberty in 
 the use of meat and drink. 
 
 Happy is he who condemns not himself, &c. Here he 
 means to teach us, first, how we may lawfully use the gifts 
 of God ; and, secondly, how great an impediment ignorance 
 is ; and he thus teaches us, lest we should urge the un- 
 instructed beyond the limits of their infirmity. But he 
 lays down a general truth, which extends to all actions, — 
 " Happy/' he says, " is he who is not conscious of doing 
 wrong, when he rightly examines his own deeds." For it 
 happens, that many commit the worst of crimes without any 
 scruple of conscience ; but this happens, because they rashly 
 abandon themselves, with closed eyes, to any course to which 
 the blind and violent intemperance of the flesh may lead 
 them ; for there is much difference between insensibility and 
 a right judgment. He then who examines things is happy, 
 provided he is not bitten by an accusing conscience, after 
 having honestly considered and weighed matters ; for this 
 assurance alone can render our works pleasing to God. Thus 
 is removed that vain excuse which many allege on the ground 
 of ignorance ; inasmuch as their error is connected with in- 
 sensibility and sloth : for if what they call good intention is 
 sufficient, their examination, according to which the Spirit 
 of God estimates the deeds of men, is superfluous. 1 
 
 23. But he who is undecided, &c. He very fitly expresses 
 
 1 The version of Calvin is, " Beatus qui non judicat seipsum in eo quod 
 examinat," paxagios » [m xgi>a>» la-urov iv Z loxipuZ,'.! ; the latter part is ren- 
 dered by Beza and Piscator, " in eo quod approbat— in that which he 
 approves ;" by Doddridge, " in the thing which he alloweth ;" by Mac- 
 knight, " by what he ap prove th." The reference is no doubt to the strong, 
 who had " faith," who believed all meats lawful. The verb means to try, 
 to examine, as well as to approve ; but the latter seems to be its meaning 
 here. To approve and to have faith appears in this case to be the same : 
 then to have faith and not to abuse it by giving offence to a brother was to 
 be a happy man, who did not condemn himself. The meaning then most 
 suitable to the passage is this, " Happy the man ! who condemns not him- 
 self by what he approves," that is, by eating meat to the annoyance an^ 
 stumbling of the weak. — Ed. 
 
512 COMMENTARIES ON THE CHAP. XIV. 23. 
 
 in one word the character of that mind which vacillates and 
 is uncertain as to what ought to be done ; for he who is un- 
 decided undergoes alternate changes, and in the midst of 
 his various deliberations is held suspended by uncertainty. 
 As then the main thing in a good work is the persuasion of 
 a mind conscious of being right before God, and as it were 
 a calm assurance, nothing is more opposed to the acceptance 
 of our works than vacillation. 1 And, oh ! that this truth 
 were fixed in the minds of men, that nothing ought to be 
 attempted except what the mind feels assured is acceptable 
 to God, men would not then make such an uproar, as they 
 often do now, nor waver, nor blindly hurry onward where- 
 ever their own imagination may lead them. For if our way 
 of living is to be confined to this moderation, that no one is 
 to touch a morsel of meat with a doubting conscience, how 
 much greater caution is to be exercised in the greatest 
 things ? 
 
 And whatever is not from faith, &c. The reason for this 
 condemnation is, that every work, however splendid and 
 excellent in appearance, is counted as sin, except it be 
 founded on a right conscience ; for God regards not the out- 
 ward display, but the inward obedience of the heart, by this 
 alone is an estimate made of our works. Besides, how can 
 that be obedience, when any one undertakes what he is not 
 persuaded is approved by God ? Where then such a doubt 
 exists, the individual is justly charged with prevarication ; 
 for he proceeds in opposition to the testimony of his own 
 conscience. 
 
 1 The Greek is « ^««^v^svoj, " lie who discerns," that is, a difference as 
 to meats ; so Doddridge, Macknight, and Chalmers regard its meaning. 
 Beza has " qui dubitat — who doubts," and so our version. The word used 
 by Calvin is dijudicat, which properly means to judge between things, to 
 discern, but according to his explanation it means to judge in two ways, to 
 be undecided. 
 
 The verb no doubt admits of these two meanings ; it is used evidently 
 in the sense of making or putting a difference, but only, as some say, in the 
 active voice. There are indeed two places where it seems to have this 
 meaning in its passive or middle form, James ii. 4, and Jude verse 22. But 
 as Paul has before used it in this Epistle, chap. iv. 20, in the sense of hesi- 
 tating, staggering, or doubting, we may reasonably suppose that it has this 
 meaning here, and especially as in every place where he expresses the other 
 idea, he has employed the active form. See 1 Cor. iv. 7 ; xi. 29, 31 ; &c. 
 — Ed. 
 
CHAP. XV. 1. EPISTLE TO THE ROMANS. 513 
 
 The word faith is to be taken here for a fixed persuasion 
 of the mind, or, so to speak, for a firm assurance, and not 
 that of any kind, but what is derived from the truth of God. 
 Hence doubt or uncertainty vitiates all our actions, however 
 specious they may otherwise be. Now, since a pious mind 
 can never acquiesce with certainty in anything but the word 
 of God, all fictitious modes of worship do in this case vanish 
 away, and whatever works there may be which originate in 
 the brains of men ; for while everything which is not from 
 faith is condemned, rejected is whatever is not supported and 
 approved by God's word. It is at the same time by no 
 means sufficient that what we do is approved by the word of 
 God, except the mind, relying on this persuasion, prepares 
 itself cheerfully to do its work. Hence the first thing in a 
 right conduct, in order that our minds may at no time fluc- 
 tuate, is this, that we, depending on God's word, confidently 
 proceed wherever it may call us. 
 
 CHAPTER XV. 1 
 
 1. We then that are strong ought 1. Debemus autem nos qui po- 
 to bear the infirmities of the weak, tentes sumus, infirmitates impoten- 
 and not to please ourselves. tium portare, et non placere nobis 
 
 ipsis : 
 
 2. Let every one of us please his 2. Unusquisque enim nostrum 
 neighbour for his good to edification, proximo placeat in bonum, ad asdifi- 
 
 cationem. 
 
 3. For even Christ pleased not 3. Etenim Christus non plaeuit 
 himself; but, as it is written, The sibi ipsi ; sed quemadmodum scrip- 
 reproaches of them that reproached turn est, Opprobria exprobrantium 
 thee fell on me. tibi, ceciderunt super me. 
 
 1. We then who are strong, &c. Lest they who had made 
 more advances than others in the knowledge of God should 
 
 1 Introduced here, as the conclusion of the last chapter, by Griesbach 
 and other collators of MSS., are the three last verses of the Epistle, 25- 
 27. It appears that the largest number of copies is in favour of this ar- 
 rangement, countenanced by the Greek fathers, and the Syriac and Arabic 
 versions. In favour of the present order, as in our version, there are some 
 good MSS., the Latin fathers, and the Vulgate, &c. What strongly 
 favours and decidedly confirms the order which we have, is the evident 
 connection as to matter between this and the last chapter, which shows the 
 impropriety of having those verses intervening between them. — Ed. 
 
 2k 
 
514« COMMENTARIES ON THE CHAP. XV. 2. 
 
 think it unreasonable, that more burden was to be laid on 
 them than on others, he shows for what purpose tbis strength, 
 by which they excelled others, was bestowed on them, even 
 that they might so sustain the weak as to prevent them to 
 fall. For as God has destined those to whom he has granted 
 superior knowledge to convey instruction to the ignorant, so 
 to those whom he makes strong he commits the duty of sup- 
 porting the weak by their strength ; thus ought all gifts to 
 be communicated among all the members of Christ. The 
 stronger then any one is in Christ, the more bound he is to 
 bear with the weak. 1 
 
 By saying that a Christian ought not to please himself, 
 he intimates, that he ought not to be bent on satisfying 
 himself, as they are wont to be, who are content with their 
 own judgment, and heedlessly neglect others: and this is 
 indeed an admonition most suitable on the present subject ; 
 for nothing impedes and checks acts of kindness more than 
 when any one is too much swallowed up with himself, so 
 that he has no care for others, and follows only his own 
 counsels and feelings. 
 
 2. Let indeed 2 every one of us, &c. He teaches us here, 
 that we are under obligations to others, and that it is there- 
 fore our duty to please and to serve them, and that there is 
 no exception in which, we ought not to accommodate ourselves 
 to our brethren when we can do so, according to God's word, 
 to their edification. 
 
 There are here two things laid down, — that we are not to 
 be content with our own judgment, nor acquiesce in our own 
 desires, but ought to strive and labour at all times to please our 
 brethren, — and then, that in endeavouring to accommodate 
 
 1 The word for "strong" is 1vvu.ro), "able," which Calvin renders po- 
 tentes, powerful, or able. They were the more advanced in knowledge and 
 in piety. They were to " bear," /Zci<rru%uv, in the sense of carrying or sus- 
 taining the infirmities of the weak, impotentium, " the unable," «SiWrwv, 
 such as were unable to carry their own burdens. The duty is not merely 
 to bear with or tolerate weaknesses, (for this is not the meaning of the 
 verb,) but to help and assist the weak and the feeble to carry them. The 
 most literal rendering is — 
 
 " We then who are able ought to bear (or carry) the infirmities of the 
 unable." — Ed. 
 
 2 The ya-z in this verse is considered by Gricsbach as wholly spurious ; 
 and Baza has left it out. — Ed. 
 
CHAP. XV. 3. EPISTLE TO THE ROMANS. 515 
 
 ourselves to our brethren, we ought to have regard to God, 
 so that our object may be their edification ; for the greater 
 part cannot be pleased except you indulge their humour ; so 
 that if you wish to be in favour with most men, their salva- 
 tion must not be so much regarded, but their folly must be 
 flattered ; nor must you look to what is expedient, but to 
 what they seek to their own ruin. You must not then strive 
 to please those to whom nothing is pleasing but evil. 
 
 3. For even Christ pleased not himself, &c. Since it is 
 not right that a servant should refuse what his lord lias him- 
 self undertaken, it would be very strange in us to wish an 
 exemption from the duty of bearing the infirmities of others, 
 to which Christ, in whom we glory as our Lord and King, 
 submitted himself ; for he having no regard for himself, gave 
 up himself wholly to this service. For in him was really 
 verified what the Prophet declares in Ps. lxix. 10: and 
 among other things he mentions this, that " zeal for God's 
 house had eaten him up," and that " the reproaches of those 
 who reproached God fell on him." By these words it is 
 intimated, that he burned with so much fervour for God's 
 glory that he was possessed by such a desire to promote his 
 kingdom, that he forgot himself, and was, as it were, ab- 
 sorbed with this one thought, and that he so devoted himself 
 to the Lord that he was grieved in his soul whenever he 
 perceived his holy name exposed to the slandering of the 
 ungodly. 1 
 
 The second part, " the reproaches of God," may indeed be 
 understood in two ways, — either that he was not less affected 
 by the contumelies which were heaped on God, than if he 
 himself had endured them, — or, that he grieved not other- 
 wise to see the wrong done to God, than if he himself had 
 been the cause. But if Christ reigns in us, as he must ne- 
 cessarily reign in his people, this feeling is also vigorous in 
 our hearts, so that whatever derogates from the glory of God 
 
 1 The intention of producing Christ's example here is to enjoin disin- 
 terestedness. He denied himself for the sake of glorifying God in the 
 salvation of men : so his followers ought to show the same spirit ; they 
 ought to inconvenience themselves, and undergo toil, trouble, suffering, 
 and reproaches, if necessary, in order to help and assist their fellow- Chris- 
 tians. — Ed. 
 
516 COMMENTARIES ON THE CHAP. XV. 4. 
 
 does not otherwise grieve us than if it was done to ourselves. 
 Away then with those whose highest wish is to gain honours 
 from them who treat God's name with all kinds of reproaches, 
 tread Christ under foot, contumeliously rend, and with the 
 sword and the flame persecute his gospel. It is not indeed 
 safe to be so much honoured by those by whom Christ is not 
 only despised but also reproachfully treated. 
 
 4. For whatsoever things were 4. Quseeunque enim ante script» 
 written aforetime were written for sunt, in nostram doctrinam sunt 
 our learning ; that we, through pa- scripta, ut per patientiam et conso- 
 tience and comfort of the scriptures, lationem Scripturarum spem habe- 
 might have hope. amus. 
 
 5. Now the God of patience and 5. Deus autem patientise et eon- 
 consolation grant you to be like solationis det vobis idem mutuo cogi- 
 minded one toward another, accord- tare secundum Christum Iesum ; 
 ing to Christ Jesus ; 
 
 6. That ye may with one mind 6. Ut uno animo, uno ore, glori- 
 and one mouth glorify God, even the ficetis Deum et Patrem Domini 
 Father of our Lord Jesus Christ. nostri lesu Christi. 
 
 4. For whatsoever things, &c. This is an application of the 
 example, lest any one should think, that to exhort us to 
 imitate Christ was foreign to his purpose ; " Nay/' he says, 
 " there is nothing in Scripture which is not useful for your 
 instruction, and for the direction of your life." 1 
 
 This is an interesting passage, by which we understand 
 that there is nothing vain and unprofitable contained in the 
 oracles of God ; and we are at the same time taught that it 
 is by the reading of the Scripture that we make progress in 
 piety and holiness of life. Whatever then is delivered in 
 Scripture we ought to strive to learn ; for it were a reproach 
 offered to the Holy Spirit to think, that he has taught any- 
 thing which it does not concern us to know ; let us also 
 know, that whatever is taught us conduces to the advance- 
 ment of religion. And though he speaks of the Old Testa- 
 ment, the same thing is also true of the writings of the 
 Apostles ; for since the Spirit of Christ is everywhere like 
 itself, there is no doubt but that he has adapted his teaching 
 
 1 " The object of this verse is not so much to show the propriety of 
 applying the passage quoted from the Psalms to Christ, as to show that 
 the facts recorded in the Scriptures are designed for our instruction." — 
 Hodge. 
 
CHAP. XV. 5. EPISTLE TO THE ROMANS. 51 7 
 
 by the Apostles, as formerly by the Prophets, to the edifica- 
 tion of his people. Moreover, we find here a most striking 
 condemnation of those fanatics who vaunt that the Old Tes- 
 tament is abolished, and that it belongs not in any degree 
 to Christians ; for with what front can they turn away 
 Christians from those things which, as Paul testifies, have 
 been appointed by God for their salvation ? 
 
 But when he adds, that through the patience and the con- 
 solation of the Scriptures we might have hope, 1 he does not 
 include the whole of that benefit which is to be derived from 
 God's word ; but he briefly points out the main end ; for the 
 Scriptures are especially serviceable for this purpose — to 
 raise up those who are prepared by patience, and strength- 
 ened by consolations, to the hope of eternal life, and to keep 
 them in the contemplation of it. 2 The word consolation 
 some render exhortation ; and of this I do not disapprove, 
 only that consolation is more suitable to patience, for this 
 arises from it ; because then only we are prepared to bear 
 adversities with patience, when God blends them with con- 
 solation. The patience of the faithful is not indeed that 
 hardihood which philosophers recommend, but that meek- 
 ness, by which we willingly submit to God, while a taste of 
 his goodness and paternal love renders all things sweet to 
 us : this nourishes and sustains hope in us, so that it fails not. 
 
 5. And the God of patience, &c. God is so called from 
 what he produces ; the same thing has been before very fitly 
 ascribed to the Scriptures, but in a different sense : God 
 alone is doubtless the author of patience and of consolation ; 
 for he conveys both to our hearts by his Spirit : yet he em- 
 
 1 Or, That we might possess, enjoy, or retain hope. He does not de- 
 scribe this hope, it being sufficiently evident — the hope of the gospel. — Ed. 
 
 2 Some take " patience " apart from " consolation," — " through patience, 
 and the consolation of the Scriptures ;" but what is evidently meant is the 
 patience and consolation -which the Scriptures teach and administer, or 
 are the means of supplying ; for it is the special object of the passage to 
 show the benefits derived from the Scriptures. Then it is no doubt " con- 
 solation," and not exhortation, though the word has also that meaning; 
 for in the next verse it clearly means consolation. It is thus rendered, 
 and in connection with " patience," by Beza, Parens, Doddridge, Mac- 
 knight, &c. 
 
 In our version it is " comfort " in ver. 4, and " consolation " in ver. 5 { 
 but it would have been better to have retained the same word. — Ed. 
 
518 COMMENTARIES ON THE CHAP. XV. 5. 
 
 ploys his word as the instrument ; for he first teaches us 
 what is true consolation, and what is true patience ; and 
 then he instils and plants this doctrine in our hearts. 
 
 But after having admonished and exhorted the Romans 
 as to what they were to do, he turns to pray for them : for 
 he fully understood, that to speak of duty was to no purpose, 
 except God inwardly effected by his Spirit what he spoke 
 by the mouth of man. The sum of his prayer is, — that he 
 would bring their minds to real unanimity, and make them 
 united among themselves : he also shows at the same time 
 what is the bond of unity, for he wished them to agree to- 
 gether according to Christ Jesus. Miserable indeed is the 
 union which is unconnected with God, and that is uncon- 
 nected with him, which alienates us from his truth. 1 
 
 And that he might recommend to us an agreement in 
 Christ, he teaches us how necessary it is : for God is not 
 truly glorified by us, unless the hearts of all agree in giving 
 him praise, and their tongues also join in harmony. There 
 is then no reason for any to boast that he will give glory to 
 God after his own manner ; for the unity of his servants is 
 
 1 There is a difference of opinion as to the unity contemplated here, 
 whether it be that of sentiment or of feeling. The phrase, ra «»t« <p^n7v, 
 occurs in the following places, Rom. xii. 16 ; xv. 5 ; 2 Cor. xiii. 11 ; Phil, 
 ii. 2 ; iii. 16 ; iv. 2. Leigh says, that the phrase signifies to be of one 
 mind, of one judgment, of one affection, towards one another. But though 
 the verb <Peov-7v may admit of these three significations, yet the Apostle no 
 doubt had in view a specific idea ; and when we consider that he had been 
 inculcating the principle of toleration as to unity of sentiment with regard 
 to the eating of meats and of observing of days, and that he has been en- 
 forcing the duty of forbearance, and of sympathy, and of love towards each 
 other, it appears probable that unity of feeling and of concern for each 
 other's welfare is what is intended here. Beza, Scott, and Chalmers take 
 this view, while Parens, Meds, and Stuart take the other, that is, that 
 unity of sentiment is what is meant. 
 
 What confirms the former, in addition to the general import of the con- 
 text, is the clause which follows, " according to Christ Jesus," which evi- 
 dently means, " according to his example," as mentioned in ver. 3. 
 
 Then in the next verse, the word hp^vpaVov refers to the unity of feeling 
 and of action, rather than to that of sentiment. It occurs, besides here, 
 in these places, Acts i. 14 ; ii. 1, 46 ; iv. 24 ; v. 12 ; vii. 57 ; viii. 6 ; xii. 
 20; xv. 25; xviii. 12; xix. 29. It is used by the Septuagint for "in 1 ', 
 which means " together." It is rendered " unanimiter — unanimously," 
 or, with one mind, by Erasmus ; " concorditer — with one accord," by 
 Beza; " with one mind," by Doddridge; and "unanimously," by Mac- 
 knight. It is thus paraphrased by Grotius, " with a mind full of mutual 
 love, free from contempt, free from hatred." — Ed. 
 
CHAP. XV. 7. EPISTLE TO THE ROMANS. 5 1 9 
 
 so much esteemed by God, that he will not have his glory 
 sounded forth amidst discords and contentions. This one 
 thought ought to be sufficient to check the wanton rage for 
 contention and quarrelling, which at this day too much pos- 
 sesses the minds of many. 
 
 7. Wherefore receive ye one an- 7. Itaque suscipite vos mutuo, 
 other, as Christ also received ns to quemadmodum Christus vos suscepit, 
 the glory of God. in gloriam Dei. 
 
 8. Now I say, that Jesus Christ 8. Dico autem Iesum Christum 
 was a minister of the circumcision ministerium fuisse circumcisionis su- 
 for the truth of God, to confirm the per veritate Dei ad promissiones Pa- 
 promises made unto the fathers : trum confirmandas : 
 
 9. And that the Gentiles might 9. Gentes autem pro misericordia 
 glorify God for his mercy ; as it is glorificare debent Deum : quemad- 
 written, For this cause I will confess modum scriptum est, Propter hoc 
 to thee among the Gentiles, and sing confitebor tibi inter Gentes et no- 
 unto thy name. mini tuo psallam : 
 
 10. And again he saith, Rejoice, 10.Etrursumdicit,ExultateGen- 
 ye Gentiles, with his people. tes cum populo ejus ; 
 
 11. And again, Praise the Lord, 11. Et rursum, Laudate Domi- 
 all ye Gentiles ; and laud him, all ye num omnes Gentes, et collaudate 
 people. eum omnes populi. 
 
 12. And again, Esaias saith, There 12. Et rursum Iesaias dicit, Erit 
 shall be a root of Jesse, and he that radix Jesse, et qui exurget ad im- 
 shall rise to reign over the Gentiles ; perandum Gentibus ; in ipso Gentes 
 in him shall the Gentiles trust. sperabunt. 
 
 7. Receive ye then, &c. He returns to exhortation ; and 
 to strengthen this he still retains the example of Christ. 
 For he, having received, not one or two of us, but all to- 
 gether, has thus connected us, so that we ought to cherish 
 one another, if we would indeed continue in his bosom. 
 Only thus then shall we confirm our calling, that is, if we 
 separate not ourselves from those whom the Lord has bound 
 together. 
 
 The words, to the glory of God, may be cipplied to us only, 
 or to Christ, or to him and us together : of the last I mostly 
 approve, and according to this import, — " As Christ has 
 made known the glory of the Father in receiving us into 
 favour, when we stood in need of mercy ; so it behoves us, 
 in order to make known also the glory of the same God, to 
 establish and confirm this union which we have in Christ/' 1 
 
 1 In gloriam Dei, th So|«v @iov, i.e., in order to set forth the glory of 
 God, or, in other words, that God might be glorified. So Erasmus, 
 Chalmers, and Stuart. Others regard this " glory " as that which God 
 bestows, even eternal happiness, according to this meaning, — " Receive ye 
 
520 COMMENTARIES ON THE CHAP. XV. 8. 
 
 8. Now I say, that Jesus Christ, &c. He now shows that 
 Christ has embraced us all, so that he leaves no difference 
 between the Jews and the Gentiles, except that in the first 
 place he was promised to the Jewish nation, and was in a 
 manner peculiarly destined for them, before he was revealed 
 to the Gentiles. But he shows, that with respect to that 
 which was the seed of all contentions, there was no difference 
 between them ; for he had gathered them both from a miser- 
 able dispersion, and brought them, when gathered, into the 
 Father's kingdom, that they might be one flock, in one 
 sheepfold, under one shepherd. It is hence right, he de- 
 clares, that they should continue united together, and not 
 despise one another ; for Christ despised neither of them. 1 
 
 He then speaks first of the Jews, and says, that Christ 
 was sent to them, in order to accomplish the truth of God 
 by performing the promises given to the Fathers: and it 
 was no common honour, that Christ, the Lord of heaven and 
 earth, put on flesh, that he might procure salvation for 
 them ; for the more he humbled himself for their sake, the 
 greater was the honour he conferred on them. But this 
 point he evidently assumes as a thing indubitable. The 
 more strange it is, that there is such effrontery in some 
 fanatical heads, that they hesitate not to regard the pro- 
 mises of the Old Testament as temporal, and to confine them 
 to the present world. And lest the Gentiles should claim 
 any excellency above the Jews, Paul expressly declares, 
 that the salvation which Christ has brought, belonged by 
 
 one another into communion and fellowship, as Christ has received you 
 into the glory of God," that is, into that glorious state -which God has pro- 
 vided and promised. See John xvii. 24. For " you," our version has 
 " us ;" but Oriesbach considers " you " as the true reading. — Ed. 
 
 1 The beginning of this verse, " Now I say," Dico autem, Aiyu Ti, is 
 read by Beza and Grotius, Kiya ya^, " For I say," and Oriesbach regards 
 it of nearly equal authority. If we retain St, it may be rendered " more- 
 over," or " further ;" and to render the clause more distinct, the word 
 " this," as proposed by Beza and Pagnmus, may be added, — " I further 
 say this," &c. The two verses may be thus rendered, — 
 
 8. I further say this, that Christ became a minister of the circumcision 
 
 for the truth of God, that he might confirm the promises made to 
 
 . 9. the fathers, and that the Gentiles might glorify Cod for his mercy, 
 
 as it is written, " I will therefore confess thee among the nations, 
 
 and to thy name will I sing." 
 
 The reasons for this rendering are given in the next note. — Ed. 
 
CHAP. XV. 9. EPISTLE TO THE ROMANS. 521 
 
 covenant to the Jews ; for by his coming he fulfilled what 
 the Father had formerly promised to Abraham, and thus he 
 became the minister of that people. It hence follows that 
 the old covenant was in reality spiritual, though it was an- 
 nexed to earthly types ; for the fulfilment, of which Paul 
 now speaks, must necessarily relate to eternal salvation. 
 And further, lest any one should cavil, and say, that so 
 great a salvation was promised to posterity, when the cove- 
 nant was deposited in the hand of Abraham, he expressly 
 declares that the promises were made to the Fathers. 
 Either then the benefits of Christ must be confined to tem- 
 poral things, or the covenant made with Abraham must be 
 extended beyond the things of this world. 
 
 9. The Gentiles also, 1 &c. This is the second point, on 
 proving which he dwells longer, because it was not so evi- 
 dent. The first testimony he quotes is taken from Ps. xviii. ; 
 which psalm is recorded also in 2 Sam. xxii., where no doubt a 
 prophecy is mentioned concerning the kingdom of Christ ; 
 and from it Paul proves the calling of the Gentiles, because 
 it is there promised, that a confession to the glory of God 
 should be made among the Gentiles ; for we cannot really 
 
 1 The construction of this first sentence is differently viewed. Qrotius 
 and Stuart connect it with "I say" at the beginning of the former verse; 
 but Beza and Parens connect it with the last clause, and consider th tb as 
 being here understood : and this seems to be the best construction. Christ 
 became the minister of the circumcision, a minister under the Abrahamic 
 economy, for two objects, — that he might confirm the promises made to 
 the Fathers, — and that the Gentiles might glorify God for his mercy. 
 Mercy was destined to come to the Gentiles through the covenant made 
 with Abraham, of which circumcision was the sign and seal. The pro- 
 mise, " In thee shall the nations of the earth be blessed," was made to 
 Abraham, and not to the Gentiles. Hence it is called " mercy" to them, 
 there being no previous promise made distinctly to tlwm, while the same 
 mercy as to the Jews is called " truth," because it was the fulfilment of a 
 promise. A remarkable instance of this difference, noticed by Haldane, 
 is found in Micah vii. 20. What is said to be " mercy" to Abraham, to 
 whom the promise was first made, is said to be " truth" to Jacob, to whom 
 it was confirmed. It may also, by the way, be observed, that this verse in 
 Micah affords an example of what we often find in Paul's style ; for in 
 mentioning two or more things, he often reverses the regular order. "What 
 Micah mentions first is "truth" to Jacob, and then he goes back to God's 
 " mercy" to Abraham. 
 
 The quotation from Psalm xviii. 49, is verbatim from the Septuagint. 
 The Hebrew verb with its postfix, *]TIX, in our version, " I will give thanks 
 to thee," may more properly be rendered, " I will confess thee." — Ed. 
 
522 COMMENTARIES ON THE CHAP. XV. 12. 
 
 make God known, except among those who hear his praises 
 while they are sung by us. Hence that God's name may be 
 known among the Gentiles, they must be favoured with the 
 knowledge of him, and come into communion with his 
 people : for you may observe this everywhere in Scripture, 
 that God's praises cannot be declared, except in the assem- 
 bly of the faithful, who have ears capable of hearing his 
 praise. 
 
 ] 0. Exult, ye Gentiles, with his people. This verse is com- 
 monly considered as if it was taken from the song of Moses ; 
 but with this I cannot agree ; for Moses' design there was 
 to terrify the adversaries of Israel by setting forth his great- 
 ness, rather than to invite them to a common joy. I hence 
 think that this is quoted from Ps. xlvii. 5, where it is writ- 
 ten, " Exult and rejoice let the Gentiles, because thou 
 judgest the nations in equity, and the Gentiles on the earth 
 thou guiclest." And Paul adds, with his people, and he did 
 this by way of explanation ; for the Prophet in that psalm 
 no doubt connects the Gentiles with Israel, and invites both 
 alike to rejoice ; and there is no joy without the knowledge 
 of God. 1 
 
 11. Praise God, all ye Gentiles, &c. This passage is not 
 inaptly applied ; for how can they, who know not God's 
 greatness, praise him ? They could no more do this than to 
 call on his name, when unknown. It is then a prophecy 
 most suitable to prove the calling of the Gentiles ; and this 
 appears still more evident from the reason which is there 
 added ; for he bids them to give thanks for God's truth and 
 mercy. (Ps. cxvii. 1.) 
 
 12. And again, Isaiah, &c. This prophecy is the most 
 illustrious of them all : for in that passage, the Prophet, 
 when things were almost past hope, comforted the small 
 
 1 This passage is evidently taken from Deut. xxxii. 43, given literally as 
 it is found in the Septuagint, and literally too from the Hebrew, if the 
 reading of two copies, referred to by Kennicalt, be adopted, in which J"IN, 
 " with," is placed before 10y, " his people." It is no objection that " ad- 
 versaries" are mentioned in the context. There have ever been adver- 
 saries to God's people ; and God even now denounces his judgments on his 
 adversaries, though the Gentiles as a people, as a separate class from the 
 Jews, have been long ago admitted to the privilege of rejoicing with his 
 people. — Ed. 
 
CHAP. XV. 12. EPISTLE TO THE ROMANS. 523 
 
 remnant of the faithful, even by this, — that there would 
 arise a shoot from the dry and the dying trunk of David's 
 family, and that a branch would flourish from his despised 
 root, which would restore to God's people their pristine 
 glory. It is clear from the account there given, that this 
 shoot was Christ, the Redeemer of the world. And then, he 
 added, that he would be raised for a sign to the Gentiles, 
 that might be to them for salvation. The words do indeed 
 differ a little from the Hebrew text ; for we read here, arise, 
 while in Hebrew it is stand for a sign, which is the same ; 
 for he was to appear conspicuous like a sign. What is here 
 hope, is in Hebrew seek ; but according to the most com- 
 mon usage of Scripture, to seek God is nothing else but to 
 hope in him. 1 
 
 But twice in this prophecy is the calling of the Gentiles 
 confirmed, — by the expression, that Christ was to be raised 
 up as a sign, and he reigns among the faithful alone, — and 
 by the declaration, that they shall hope in Christ, which 
 cannot take place without the preaching of the word and 
 illumination of the Spirit. With these things corresponds 
 the song of Simeon. It may be further added, that hope in 
 Christ is an evidence of his divinity. 
 
 13. Now the God of hope fill you 13. Deus autem spei impleat vos 
 with all joy and peace in believing, omni gaudio et pace in credendo, 
 that ye may abound in hope, through quo abundetis in spe per potentiam 
 the power of the Holy Ghost. Spiritus sancti. 
 
 14. And I myself also am per- 14. Persuasus autem sum, fratres 
 suaded of you, my brethren, that ye mei, ipse quoque de vobis, quod et 
 also are full of goodness, filled with ipsi pleni sitis bonitate, referti omni 
 all knowledge, able also to admonish cognitione, idonei ad vos mutuo ad- 
 one another. monendos. 
 
 1 Isaiah xi. 10. The whole of this quotation is given as it is found in 
 the Septuagint. The difference, as noticed by Calvin, between the words 
 as given in Hebrew, is considerable. The language of the Prophet is me- 
 taphorical, the Septuagint interpreted it, and this interpretation the Apos- 
 tle approved and adopted. The Messiah is represented by the Prophet as 
 a general or leader of an army, raising his banner for the nations, (C'DV, 
 not " people," as in our version :) and the Gentiles repair or resort to this 
 banner for protection ; and so Lowth renders the verb 1EHT», only he does 
 not preserve the metaphor, by rendering lvX, " unto him," instead of 
 " to it," as in our version. It hence appears evident, that the passage is 
 substantially the same ; and indeed the verb «^ £ ' v > retains in some mea- 
 sure the idea of the original, for it strictly means to be a leader, to rule as 
 a chief.— Ed. 
 
5'24< COMMENTARIES ON THE CHAP. XV. 13. 
 
 15. Nevertheless, brethren, I have 15. Audacius autem scripsi vobis, 
 written the more boldly unto you in fratres, ex parte, veluti commone- 
 some sort, as putting you in mind, faciens vos, propter gratiam mihi 
 because of the grace that is given to datam a Deo ; 
 
 me of God, 
 
 16. That I should be the minister 16. Ut sim minister Christi erga 
 of Jesus Christ to the Gentiles, Gentes,consecransevangelium Chris- 
 ministering the gospel of God, that ti, ut sit oblatio Gentium accepta- 
 the offering up of the Gentiles might bibs, sanctificata per Spiritum sanc- 
 be acceptable, being sanctified by the turn. 
 
 Holy Ghost. 
 
 13. And may the God, &c. He now concludes the pas- 
 sage, as before, with prayer ; in which he desires the Lord 
 to give them whatever he had commanded. It hence ap- 
 pears, that the Lord does in no degree measure his precepts 
 according to our strength or the power of free-will ; and that 
 he does not command what we ought to do, that we, relying 
 on our own power, may gird up ourselves to render obedi- 
 ence ; but that he commands those things which require the 
 aid of his grace, that he may stimulate us in our attention 
 to prayer. 
 
 In saying the God of hope, he had in view the last verse ; 
 as though he said, — " May then the God in whom we all 
 hope fill you with joy, that is, with cheerfulness of heart, 
 and also with unity and concord, and this by believing i" 1 
 for in order that our peace may be approved by God, we 
 must be bound together by real and genuine faith. If any 
 one prefers taking in believing, for, in order to believe, 2 the 
 sense will be, — that they were to cultivate peace for the pur- 
 pose of believing ; for then only are we rightly prepared to 
 believe, when we, being peaceable and unanimous, do will- 
 ingly embrace what is taught us. It is however preferable, 
 that faith should be connected with peace and joy ; for it is 
 the bond of holy and legitimate concord, and the support of 
 godly joy. And though the peace which one has within with 
 
 1 The God of hope may mean one of two things, — the giver or author of 
 hope, as in 1 Pet. i. 3, — or the object of hope, he in whom hope is placed, 
 as in 1 Tim. vi. 17. 
 
 Why does he mention joy before peace ? It is in accordance with his 
 usual manner, — the most visible, the stream first, then the most hidden, 
 the spring. — Ed. 
 
 1 That is, %U ri t instead of •» <r°i>.—Ed. 
 
CHAP. XV. 14. EPISTLE TO THE BOMANS. 525 
 
 God may also be understood, yet the context leads us rather 
 to the former explanation. 1 
 
 He further adds, that ye may abound in hope ; for in this 
 way also is hope confirmed and increased in us. The words, 
 through the power of the Holy Spirit, intimate that all 
 things are the gifts of the divine bounty : and the word 
 power is intended emphatically to set forth that wonderful 
 energy, by which the Spirit works in us faith, hope, joy, and 
 peace. 
 
 14. But even I myself am persuaded, &c. This was said 
 to anticipate an objection, or it may be deemed a kind of 
 concession, made with the view of pacifying the Romans, in 
 case they thought themselves reproved by so many and so 
 urgent admonitions, and thus unjustly treated. He then 
 makes an excuse for having ventured to assume towards 
 them the character of a teacher and of an exhorter ; and he 
 says, that he had done so, not because he had any doubt as 
 to their wisdom, or kindness, or perseverance ; but because 
 he was constrained by his office. Thus he removed every 
 suspicion of presumption, which especially shows itself when 
 any one thrusts himself into an office which does not belong 
 to him, or speaks of those things which are unsuitable to 
 him. We see in this instance the singular modesty of this 
 holy man, to whom nothing was more acceptable than to be 
 thought of no account, provided the doctrine he preached 
 retained its authority. 
 
 There was much pride in the Romans ; the name even of 
 their city made the lowest of the people proud ; so that they 
 
 1 This is the view approved by Theophylact, Beza, Grotius, Mede, and 
 Hammond : but Doddridge, Scott, Stuart, and Chalmers consider " peace" 
 here to be that with God, and "joy" as its accompaniment ; while Pareus 
 and Hodge view both as included, especially the latter. If we consider the 
 subject in hand, that the Apostle was attempting to produce union and 
 concord between the Jews and the Gentiles, we shall see reason to accede 
 to Calvin's explanation. This joy and peace seem to be the same as in ch. 
 xiv. 17. Concord, union, and mutual enjoyment, are graces which come 
 by believing, or by faith, as well as concord or peace with God, and its 
 accompanying joy ; and these graces have no doubt an influence on hope, 
 so as to make it brighter and stronger, when they are produced by the 
 Holy Spirit. There are three things which distinguish these graces from 
 such as are fictitious, — they proceed from faith, — they increase hope, — 
 they are produced by the Spirit. — Ed. 
 
526 COMMENTARIES ON THE CHAP. XV. 15. 
 
 could hardly bear a teacher of another nation, much less a 
 barbarian and a Jew. With this haughtiness Paul would not 
 contend in his own private name : he however subdued it, as 
 it were, by soothing means ; for he testified that he under- 
 took to address them on account of his Apostolic office. 
 
 Ye are full of goodness, being filed with knowledge, &c. 
 Two qualifications are especially necessary for him who gives 
 admonitions : the first is kindness, which disposes his mind 
 to aid his brethren by his advice, and also tempers his coun- 
 tenance and his words with courtesy, — and the second is 
 skill in advice or prudence, which secures authority to him, 
 inasmuch as he is able to benefit the hearers whom he ad- 
 dresses. There is indeed nothing more opposed to brotherly 
 admonitions than malignity and arrogance, which make us 
 disdainfully to despise the erring, and to treat them with 
 ridicule, rather than to set them right. Asperity also, 
 whether it appears in words or in the countenance, deprives 
 our admonitions of their fruit. But however you may excel 
 in the feeling of kindness, as well as in courtesy, you are not 
 yet fit to advise, except you possess wisdom and experience. 
 Hence he ascribes both these qualifications to the Romans, 
 bearing them a testimony, — that they were themselves suffi- 
 ciently competent, without the help of another, to administer 
 mutual exhortations : for he admits, that they abounded both 
 in kindness and wisdom. It hence follows, that they were 
 able to exhort. 
 
 15. The more boldly, however, have I written to you, &c. 
 The excuse follows, and in adducing this, that he might 
 more fully show his modesty, he says, by way of concession, 
 that he acted boldly in interposing in a matter which they 
 themselves were able to do ; but he adds that he was led to 
 be thus bold on account of his office, because he was the 
 minister of the gospel to the Gentiles, and could not there- 
 fore pass by them who were also Gentiles. He however thus 
 humbles himself, that he might exalt the excellency of his 
 office ; for by mentioning the favour of God, by which he was 
 elevated to that high honour, he shows that he could not 
 suffer what he did according to his apostolic office to be 
 despised. Besides, he denies that he had assumed the part 
 
CHAP. XV. 16. EPISTLE TO THE ROMANS. 527 
 
 of a teacher, but that of an admonisher, whose office it is to 
 bring to remembrance what is not otherwise unknown. 1 
 
 16. Consecrating the gospel, &c. This rendering I prefer 
 to that which Erasmus in the first place adopts, that is, 
 "Administering;" for nothing is more certain than that 
 Paul here alludes to the holy mysteries which were performed 
 by the priest. He then makes himself a chief priest or a 
 priest in the ministration of the gospel, to offer up as a sac- 
 rifice the people whom he gained for God, and in this man- 
 ner he laboured in the holy mysteries of the gospel. And 
 doubtless this is the priesthood of the Christian pastor, that 
 is, to sacrifice men, as it were, to God, by bringing them to 
 obey the gospel, and not, as the Papists have hitherto 
 haughtily vaunted, by offering up Christ to reconcile men 
 to God. He does not, however, give here the name of priests 
 to the pastors of the Church simply as a perpetual title, but 
 intending to commend the honour and power of the ministry, 
 Paul availed himself of the opportunity of using this meta- 
 phor. Let then the preachers of the gospel have this end 
 in view while discharging their office, even to offer up to 
 God souls purified by faith. 
 
 What Erasmus afterwards puts down as being more 
 correct, " sacrificing the gospel," is not only improper but 
 obscures also the meaning ; for the gospel is, on the con- 
 trary, like a sword, by which the minister sacrifices men as 
 victims to God. 2 
 
 1 It does not clearly appear what meaning Calvin attached to the 'words 
 «« P^ovs, which he renders ex parte. Some, like Origen, connect the 
 expression with the verb, " I have written to you in part," that is, not 
 fully, which seems to have no meaning consistently with the evident tenor 
 of the passage. Others, as Chrysostom, Erasmus, and Parous, connect 
 the words with the adjective, " I have in part (or somewhat) more boldly 
 (or more freely, or more confidently) written to you." Macknight con- 
 nects them with the following clause, " partly as calling things to your 
 remembrance." Doddridge and Stuart render them " in this part of the 
 Epistle." The most suitable view is to consider them as qualifying the 
 adjective. — Ed. 
 
 2 " Consecrans evangelium," so Augustine ; h^ov^yovvTa to tuayyixuv, 
 " operans evangelio — being employed in the gospel," Beza and Parens; 
 " docens sacrum evangelium — teaching the holy gospel," Vatahlus. The 
 verb means to " perform sacred rites," or to officiate in holy things. It 
 has no connection, as some think, with a sacrificing priest ; indeed Sixths 
 itself, that is a priest, is a holy person, who did sacrifice no doubt among 
 
528 COMMENTARIES ON THE CHAP. XV. 1 7. 
 
 He adds that such sacrifices are acceptable to God; which 
 is not only a commendation of the ministry, but also a sin- 
 gular consolation to those who surrender themselves to be 
 thus consecrated. Now as the ancient victims were dedi- 
 cated to God, having been externally sanctified and washed, 
 so these victims are consecrated to the Lord by the Spirit of 
 holiness, through whose power, inwardly working in them, 
 they are separated from this world. For though the purity 
 of the soul proceeds from faith in the word, yet as the voice 
 of man is in itself inefficacious and lifeless, the work of 
 cleansing really and properly belongs to the Spirit. 
 
 17. I have therefore whereof I 17. Habeo igitur quod glorier per 
 may glory through Jesus Christ in Iesum Christum in iis quae ad Deum 
 those things which pertain to God. pertinent. 
 
 18. For I will not dare to speak 18. Non enim ausim loqui quic- 
 of any of those things which Christ quam de iis qua? non effecit Christus 
 hath not wrought by me, to make per me, in obedientiam Gentium, 
 the Gentiles obedient, by word and sermone et opere ; 
 
 deed, 
 
 19. Through mighty signs and 19. In potentia signorum et pro- 
 wonders, by the power of the Spirit digiorum, in potentia Spiritus Dei, 
 of God ; so that from Jerusalem, ut ab Ierusalem et in circuitu usque 
 and round about unto Illyricum, I in Illyricum impleverim evangelium 
 have fully preached the gospel of Christi: 
 
 Christ. 
 
 20. Yea, so have I strived to 20. Ita annitens prsedicare evan- 
 preach the gospel, not where Christ gelium, non ubi nominatus erat 
 was named, lest I should build upon Christus, ne super alienum funda- 
 another man's foundation : mentum sedificarem ; 
 
 21. But, as it is written, To whom 21. Sed quemadmodum scriptum 
 he was not spoken of, they shall see : est, Ii quibus non annuntiatum est 
 and they that have not heard shall de eo, videbunt, et qui non audi- 
 understand. erunt, intelligent. 
 
 17./ have then, &c. After having in general commended 
 his own calling, that the Romans might know that he was 
 a true and undoubted apostle of Christ, he now adds testi- 
 
 other things, but the word does not import a sacrificcr any more than 
 )H3 in Hebrew. The Avord here does not mean to consecrate, or to 
 sanctify, or to sacrifice, but to discharge a holy function. Perhaps the 
 most literal rendering would be " performing a holy office as to the gospel," 
 but dispensing, administering, or preaching the gospel would be the best 
 version. The Apostle had previously called himself Xurov^yiy, a public 
 functionary, a public minister of Jesus Christ : he now designates his work 
 as such, being a sacred administrator of the gospel, and then he states the 
 object, that the offering of the Gentiles, that is, that the Gentiles being 
 offered, might be an acceptable sacrifice to God, sanctified by the Spirit. 
 See chap. xii. 1. — Ed. 
 
CHAP. XV. 18. EPISTLE TO THE ROMANS. 529 
 
 monies, by -which he proved that he had not only taken 
 upon him the apostolic office conferred on him by God's 
 appointment, but that he had also eminently adorned it. 
 He at the same time records the fidelity which he had ex- 
 hibited in discharging his office. It is indeed to little pur- 
 pose that we are appointed, except we act agreeably to our 
 calling and fulfil our office. He did not make this declara- 
 tion from a desire to attain glory, but because nothing was 
 to be omitted which might procure favour and authority to 
 his doctrine among the Romans. In God then, not in him- 
 self, did he glory ; for he had nothing else in view but that 
 the whole praise should redound to God. 
 
 And that he speaks only negatively, it is indeed an evi- 
 dence of his modesty, but it availed also to gain credit to 
 what he was proceeding to announce, as though he said, 
 " The truth itself affords me such cause for glorying, that I 
 have no need to seek false praises, or those of another, I am 
 content with such as are true." It may be also that he in- 
 tended to obviate the unfavourable reports which he knew 
 were everywhere scattered by the malevolent, he therefore 
 mentioned beforehand that he would not speak but of things 
 well known. 
 
 18. In order to make the Gentiles obedient, &c. These 
 words prove what his object was, even to render his ministry 
 approved by the Romans, that his doctrine might not be 
 without fruit. He proves then by evidences that God by 
 the presence of his power had given a testimony to his 
 preaching, and in a manner sealed his apostleship, so that 
 no one ought to have doubted, but that he was appointed 
 and sent by the Lord. The evidences were word, work, and 
 miracles. It hence appears that the term work includes 
 more than miracles. He at last concludes with this expres- 
 sion, through the power of the Spirit ; by which he intimates 
 that these things could not have been done without the 
 Spirit being the author. In short, he declares that with re- 
 gard to his teaching as well as his doing, he had such strength 
 and energy in preaching Christ, that it was evidently the 
 wonderful power of God, and that miracles were also added, 
 which were seals to render the evidence more certain. 
 
 2 L 
 
530 COMMENTARIES ON TIIE CHAP. XV. 18. 
 
 He mentions word and work in the first place, and then 
 he states one kind of work, even the power of performing 
 miracles. The same order is observed by Luke, when he 
 says that Christ was mighty in word and work, (Luke xxiv. 
 19 ;) and John says that Christ referred the Jews to his own 
 works for a testimony of his divinity. (John v. 36.) Nor does 
 he simply mention miracles, but gives them two designa- 
 tions. But instead of what he says here, the power of signs 
 and of wonders, Peter has " miracles and signs and won- 
 ders." (Acts ii. 22.) And doubtless they were testimonies of 
 divine power to awaken men, that being struck with God's 
 power, they might admire and at the same time adore him ; 
 nor are they without an especial meaning, but intended to 
 stimulate us, that we may understand what God is. 
 
 This is a striking passage respecting the benefit of mira- 
 cles : they are designed to prepare men to reverence and to 
 obey God. So you read in Mark, that the Lord confirmed 
 the truth by the signs which followed. (Mark xvi. 20.) Luke 
 declares in the Acts, that the Lord by miracles gave testi- 
 mony to the word of his grace. (Acts xiv. 3.) It is then evi- 
 dent that those miracles which bring glory to creatures and 
 not to God, which secure credit to lies and not to God's 
 word, are from the devil. The power of the Spirit, which he 
 mentions in the third place, I apply to both the preceding- 
 clauses. 1 
 
 1 Some, as Beza and Grotius, understand by the last clause, " through 
 the poAver of the Spirit of God," the internal power of speaking with 
 tongues, &c. , and by " signs and wonders," the external work of healing 
 the sick, &c. But this passage is evidently an instance of the Apostle's 
 usual mode of stating things. "Word" means preaching; and "work," 
 the doing of miracles. He first specifies the last, the work was that of 
 " signs and wonders ;" and then he mentions what belongs to the first, 
 and shows how it became effectual, that is, through the power of the 
 Spirit. See a similar arrangement in 1 Cor. vi. 11; where he mentions 
 washed, sanctified and justified ; and then he mentions first what belongs 
 to the last, " in the name of the Lord Jesus," and afterwards what ap- 
 pertains to the first words, " and by the Spirit of our God." " Signs 
 and wonders " are often mentioned together : they designate the same 
 things by different names: miracles were called "signs," because they 
 were evidences of divine power, and they were called " wonders,''" or pro- 
 digies, because they were not according to the course of nature, but were 
 extraordinary things. By these words their design and character are set 
 forth.— Ed. 
 
CHAP. XV. 20. EPISTLE TO THE ROMANS. 53 1 
 
 1 9. So that from Jerusalem, &c. He joins also a testi- 
 mony from the effect ; for the success which followed his 
 preaching 1 exceeded all the thoughts of men. For who could 
 have gathered so many churches for Christ, without being 
 aided by the power of God ? " From Jerusalem/' he says, 
 " I have propagated the gospel as far as Illyricum, and not 
 by hastening to the end of my course by a straight way, but 
 by going all around, and through the intervening countries." 
 But the verb ireifX^paiKevaL, which after others I have ren- 
 dered filled up or completed, means both to perfect and to 
 supply what is wanting. Hence ifkr\pwyia in Greek means 
 perfection as well as a supplement. I am disposed to ex- 
 plain it thus, — that he diffused, as it were by filling up, the 
 preaching of the gospel ; for others had before begun, but 
 he spread it wider. 1 
 
 20. Thus striving to preach the gospel, &c. As it was 
 necessary for Paul not only to prove himself to be the ser- 
 vant of Christ and a pastor of the Christian Church, but also 
 to show his title to the character and office of an Apostle, 
 that he might gain the attention of the Romans, he men- 
 tions here the proper and peculiar distinction of the apostle- 
 ship ; for the work of an Apostle is to propagate the gospel 
 where it had not been preached, according to that command, 
 " Go ye, preach the gospel to every creature." (Mark xvi. 15.) 
 And this is what we ought carefully to notice, lest we make 
 a general rule of what specially belongs to the Apostolic 
 order : nor ought we to consider it a fault, that a successor 
 was substituted who built up the Church. The Apostles 
 
 1 The clause is rendered by Beza and Grotius, " Impleverim prsedicandi 
 evangelii Christi munus — I have fulfilled the office of preaching the gospel 
 of Christ." The gospel is put for preaching the gospel. See Acts xii. 25 ; 
 Col. i. 25. Vatablus renders the verb " plene annunciaverim — I have 
 fully announced ;" and Mede, " propagaverim — I have propagated." 
 Some, as Woljius and Vitringa, think the verb is used in a sense borrow- 
 ed from Hebrew : the verb ~\fai, which in its common meaning is to Jill or 
 to finish, is used in the sense of teaching, not indeed in the Hebrew bible, 
 but in the Talmud. That the idea of teaching, or propagating, or preach- 
 ing, belongs to it here, and in Col. i. 25, is evident. The notion of filling 
 up, which Calvin gives to it, is hardly consistent with what the Apostle 
 says in verse 20. The full preaching is referred by Erasmus, not to its 
 extent, but to its fidelity, " omitting nothing which a faithful evangelist 
 ought to have proclaimed." — Ed. 
 
532 COMMENTARIES ON THE CHAP. XV.21. 
 
 then were the founders as it were of the Church ; the pas- 
 tors who succeeded them, had to strengthen and amplify 
 the building raised up by- them. 1 He calls that another's 
 foundation, which had been laid by the hand of another : 
 otherwise Christ is the only stone on which the Church is 
 founded. See 1 Cor. iii. 1 1 ; and Eph. ii. 20. 
 
 21. But as it is written, &c. He confirms by the testi- 
 mony of Isaiah what he had said of the evidence of his 
 apostleship ; for in chap. Iii. 1 5, speaking of the kingdom of 
 Messiah, among other things he predicts, that the knowledge 
 of Christ would be spread among the Gentiles throughout 
 the whole world, that his name would be declared to those 
 by whom it had not been heard of before. It was meet that 
 this should be done by the Apostles, to whom the command 
 was specifically given. Hence the apostleship of Paul was 
 made evident from this circumstance, — that this prophecy 
 was fulfilled in him. 2 
 
 It is absurd for any one to attempt to apply what is here 
 said to the pastoral office ; for we know that in Churches 
 rightly formed, where the truth of the gospel has been al- 
 ready received, Christ's name must be constantly preached. 
 Paul then was a preacher of Christ, yet unknown to foreign 
 nations, for this end, — that after his departure the same 
 doctrine should be daily proclaimed in every place by the 
 mouth of the pastors ; for it is certain that the Prophet 
 speaks of the commencement of the kingdom of Christ. 
 
 1 The participle, "striving," rendered annitens by Calvin and by Erasmus, 
 is tpiXeripouptvos, which means to strive honourably : it is to seek a thing as 
 an object of honour or ambition. It may be rendered here, " honourably 
 striving ;" Doddridge has, " It hath been the object of my ambition ;" 
 Stuart, " I was strongly desirous ;" and Wolfius, " honori mihi ducentem 
 — esteeming it an honour to me." It is used to express both an honour- 
 able and an earnest or diligent pursuit. It is found in two other places, 
 2 Cor. v. 9 ; 1 Thess. iv. 11. Perhaps the best rendering would be, " Es- 
 teeming it an honour," or, " Being ambitious." — Ed. 
 
 2 Isaiah Iii. 15. The quotation is literally from the Septuagint, and is 
 nearly according to the Hebrew, only the tense is altered, it being the past 
 in that language, as prophecies are often found to be, in order to show 
 their certainty. The Hebrew is as follows, — 
 
 For what had not been told them, have they seen, 
 And what they had not heard, have they understood. 
 To render the last verb " consider," as in our version, is not proper ; 
 it means to distinguish between things, to discern, to understand. It 
 bears strictly the same meaning with the Greek verb here used. — Ed. 
 
CHAP. XV. 22. EPISTLE TO THE ROMANS. 533 
 
 22. For which cause also I have 22. Itaque impeditus etiam ssepius 
 heen much hindered from coming to fui quominus venirem ad vos : 
 
 you. 
 
 23. But now having no more place 23. Nunc vero nidlum amplius 
 in these parts, and having a great locum habens in his regionibus, de- 
 desire these many years to come un- siderium autem habens a multis an- 
 to you ; nis veniendi ad vos ; 
 
 24. Whensoever I take my journey 24. Si quando in Hispaniam pro- 
 into Spain, I will come to you : for ficiscar, veniam ad vos i 1 spero enim 
 I trust to see you in my journey, and fore ut istac iter faciens videam vos, 
 to be brought on my way thither- et illuc a vobis deducar, si tamen 
 ward by you, if first I be somewhat prius ex parte vestra consuetudine 
 filled with your company. fuero expletus. 
 
 22. And on this account, &c. What he had said of his 
 apostleship lie applies now to another point, even for the 
 purpose of excusing himself for not having come to them, 
 though he was destined for them as well as for others. He, 
 in passing, then intimates, that in propagating the gospel 
 from Judea as far as to Illyricum, he performed, as it were, 
 a certain course enjoined him by the Lord ; which being 
 accomplished, he purposed not to neglect them. And lest 
 they should yet think that they had been neglected, he re- 
 moves this suspicion by testifying, that there had been for a 
 long time no want of desire. Hence, that he had not done 
 this sooner was owing to a just impediment : he now gives 
 them a hope, as soon as his calling allowed him. 
 
 From this passage is drawn a weak argument respecting 
 his going to Spain. It does not indeed immediately follow 
 that he performed this journey, because he intended it : for 
 he speaks only of hope, in which he, as other faithful men, 
 might have been sometimes frustrated. 2 
 
 1 This clause, and ya.^ in the next, Griesbach dismisses as being spuri- 
 ous : then the verse would be, — 
 
 24. " Whenever I go into Spain, I hope, in passing through, to see you, 
 and to be by you sent there, when I shall first be in a measure re- 
 freshed by you ;" or, literally, " filled with you ;" or it may be ren- 
 dered, " satisfied with you." 
 The Vulgate renders the words, " Si vobis primum ex parte fruitus fuero 
 — when I shall first in part enjoy you, i.e., your society. Stuart's version 
 is, " When I am in part first satisfied with your company." The expres- 
 sion, " in part," seems to imply that his stay would not be long. — Ed. 
 
 2 On this subject Wolfius says, " Paul's journey to Spain was unknown 
 to Origen and Eusebius ; nor does it comport with the records connected 
 with him. The Apostle, when freed from the chains of Nero, did not go 
 to Spain, but to Asia ; and there is no vestige of a Church founded by 
 Paul in Spain. Basnage has carefully examined this subject as well as 
 W. Wall in his critical Notes in English on the New Testament." As 
 
534 COMMENTARIES ON THE CHAP. XV. 24. 
 
 24. For I hope, &c. He refers to the reason why he had 
 for a long time wished to come to them, and now intended 
 to do so, — even that he might see them, enjoy an interview 
 and an intercourse with them, and make himself known to 
 them in his official character ; for by the coming of the 
 Apostles the gospel also came. 
 
 By saying, to be brought on my way thither by you, he in- 
 timates how much he expected from their kindness ; and 
 this, as we have already observed, is the best way for con- 
 ciliating favour ; for the more confidence any one hears is 
 reposed in him, the stronger are the obligations under which 
 he feels himself ; inasmuch as we deem it base and dis- 
 courteous to disappoint the good opinion formed of us. And 
 by adding, When I shall first be in part filled, &c, he bears 
 witness to the benevolence of his mind towards them ; and 
 to convince them of this was very necessary for the interest 
 of the gospel. 
 
 25. But now I go unto Jerusalem 25. Nunc vero proficiscor Ieroso- 
 to minister unto the saints. lymam ad ministrandum Sanctis. 
 
 26. For it hath pleased them of 26. Placuit enim Macedonia et 
 Macedonia and Achaia to make a Acbaise communicationem facere in 
 certain contribution for the poor pauperes sanctos qui sunt Ieroso- 
 saints which are at Jerusalem. lymis : 
 
 27. It hath pleased them verily; 27. Placuit, inquam, et debitores 
 and their debtors they are. For if sunt ipsorum ; si enim spiritualibus 
 the Gentiles have been made par- ipsorum communicarunt Gentes, de- 
 takers of their spiritual things, their bent et in carnalibus l ministrare 
 duty is also to minister unto them ipsis. 
 
 in carnal things. 
 
 is common in many things connected with antiquity, fathers later than 
 Origen and Eusebius came to know of this journey, but how, it is not easy 
 to know : and in process of time various particulars were discovered, or 
 rather invented, in connection with this journey. It is something similar 
 to the story of Peter being the founder of the Church of Rome. — Ed. 
 
 1 "In carnalibus ;" i» mis <ra.px,ixoTs . The word "carnal" in our language 
 does not convey the meaning. The Apostle uses it here in opposition to 
 what is " spiritual," and therefore " temporal " expresses its meaning. See 
 1 Cor. ix. 11. It sometimes means "human," as in 2 Cor. i. 12, where 
 man's wisdom is set in contrast with God's wisdom. In 2 Cor. x. 4, it 
 means " weak," or feeble, or powerless, being opposed to the " mighty " 
 weapons of God. It has its own proper meaning in Rom. vii. 14, and in 
 1 Pet. ii. 11, "carnal," that is, wicked, sinful, corrupt, depraved. In 
 1 Cor. iii. 1, it signifies weak, ignorant, imperfect in knowledge, as opposed 
 to spiritual and enlightened persons. And in Heb. vii. 16, it expresses 
 what is fleeting and transitory. In no language is there one word which 
 can convey all the meanings of a similar word in another : hence the ne- 
 cessity of changing a word sometimes in a translation.— Ed. 
 
CHAP. XV. 25. EPISTLE TO THE ROMANS. 535 
 
 28. When therefore I have per- 28. Hoc igitur quum perfecero, et 
 formed this, and have sealed to them obsignavero illis fructum hunc, pro- 
 this fruit, I will come by you into ficiscar per vos in Hispaniam. 
 Spain. 
 
 29. And I am sure that, when I 29. Scio autem quod quum venero 
 come unto you, I shall come in the ad vos, in plenitudine benedictionis 
 fulness of the blessing of the gospel evangelii Christi venturus sum. 
 
 of Christ. 
 
 25. But I am going now, &c. Lest they should expect his 
 immediate coming, and think themselves deceived, if he had 
 not come according to their expectation, he declares to them 
 what business he had then in hand, which prevented him 
 from going soon to them, and that was, — that he was going 
 to Jerusalem to bear the alms which had been gathered in 
 Macedonia and Achaia. Availing himself at the same time 
 of this ojrportunity, he proceeds to commend that contribu- 
 tion ; by which, as by a kind of intimation, he stirs them 
 up to follow this examj)le : for though he does not openly 
 ask them, yet, by saying that Macedonia and Achaia had 
 done what they ought to have done, he intimates, that it 
 was also the duty of the Romans, as they were under the 
 same obligation ; and that he had this view, he openly con- 
 fesses to the Corinthians, — " I boast," he says, " of your 
 promptitude to all the Churches, that they may be stirred 
 up by your example." (2 Cor. ix. 2.) 
 
 It was indeed a rare instance of kindness, that the Gre- 
 cians, having heard that their brethren at Jerusalem were 
 labouring under want, considered not the distance at which 
 they were separated from them ; but esteeming those suffi- 
 ciently nigh, to whom they were united by the bond of faith, 
 they relieved their necessities from their own abundance. 
 The word communication, which is here employed, ought to 
 be noticed ; for it well expresses the feeling, by which it be- 
 hoves us to succour the wants of our brethren, even because 
 there is to be a common and mutual regard on account of 
 the unity of the body. I have not rendered the pronoun 
 Two,, because it is often redundant in Greek, and seems to 
 lessen the emphasis of this passage. 1 What we have ren- 
 
 1 The words are, xoivmiav nva vroiwaffHai, " to make a certain contribu- 
 tion," or, " some contribution," or, as Doddridge has it, " a certain collec- 
 tion." There seems to be no necessity for leaving out the word ri-.a. — Ed. 
 
536 COMMENTARIES ON THE CHAP. XV. 28. 
 
 dered to minister, is in Greek a participle, ministering ; but 
 the former seems more fitted to convey the meaning of Paul : 
 for he excuses himself, that by a lawful occupation he was 
 prevented from going immediately to Rome. 
 
 27. And their debtors they are, &c. Every one perceives, 
 that what is said here of obligation, is said not so much for 
 the sake of the Corinthians as for the Romans themselves ; 
 for the Corinthians or the Macedonians were not more in- 
 debted to the Jews than the Romans. And he adds the 
 ground of this obligation, — that they had received the gos- 
 pel from them : and he takes his argument from the com- 
 parison of the less with the greater. He employs also the 
 same in another place, that is, that it ought not to have 
 appeared to them an unjust or a grievous compensation to 
 exchange carnal things, which are immensely of less value, 
 for things spiritual. (2 Cor. ix. 11.) And it shows the value 
 of the gospel, when he declares, that they were indebted 
 not only to its ministers, but also to the whole nation, from 
 whom they had come forth. 
 
 And mark the verb Xeirovpyrjaai, to minister ; which 
 means to discharge one's office in the commonwealth, and 
 to undergo the burden of one's calling : it is also sometimes 
 apj)lied to sacred things. Nor do I doubt but that Paul 
 meant that it is a kind of sacrifice, when the faithful gave 
 of their own to relieve the wants of their brethren ; for they 
 thus perform that duty of love which they owe, and offer to 
 God a sacrifice of an acceptable odour. But in this place 
 what he had peculiarly in view was the mutual right of 
 compensation. 
 
 28. And sealed to them this fruit, &c. I disapprove not 
 of what some think, that there is here an allusion to a 
 practice among the ancients, who closed up with their seals 
 what they intended to lay up in safety. Thus Paul com- 
 mends his own faithfulness and integrity ; as though he had 
 said, that he was an honest keeper of the money deposited 
 in his hands, no otherwise than if he carried it sealed up. 1 — 
 
 1 More satisfactory is the explanation of Stuart : he says, that the 
 word " sealed" means that the instrument to which a seal is applied is 
 authenticated, made valid, i.e., " sure to answer the purpose intended. 
 So here the Apostle would not stop short in the performance of his duty, 
 
CHAP. XV. 29. EPISTLE TO THE ROMANS. 537 
 
 The word fruit seems to designate the produce, which he 
 had before said returned to the Jews from the propagation 
 of the gospel, in a way similar to the land, which by bring- 
 ing forth fruit supports its cultivator. 
 
 29. And I know, that when I come, &c. These words 
 may be explained in two ways : the first meaning is, — that 
 he should find a plentiful fruit from the gospel at Rome ; 
 for the blessing of the gospel is, when it fructifies by good 
 works : but to confine this to alms, as some do, is not what 
 I approve. The second is, that in order to render his com- 
 ing to them more an object of desire, he says, that he hopes 
 that it would not be unfruitful, but that it would make a 
 great accession to the gospel ; and this he calls fulness of 
 blessing, which signifies a full blessing ; by which expression 
 he means great success and increase. But this blessing de- 
 pended partly on his ministry and partly on their faith. 
 Hence he promises, that his coming to them would not be 
 in vain, as he would not disappoint thern of the grace given 
 to him, but would bestow it with the same alacrity with 
 which their minds were prepared to receive the gospel. 
 
 The former exposition has been most commonly received, 
 and seems also to me the best ; that is, that he hoped that 
 at his coming he would find what he especially wished, even 
 that the gospel flourished among them and prevailed with 
 evident success, — that they were excelling in holiness and 
 in all other virtues. For the reason he gives for his desire 
 is, that he hoped for no common joy in seeing them, as he 
 expected to see them abounding in all the spiritual riches 
 of the gospel. 1 
 
 as the almoner of the Churches, until he had seen the actual distribution 
 of their charity." It seems then that "sealed" here means "secured," 
 or safely conveyed. " Delivered to them safely," is the paraphrase of 
 Hammond. — Ed. 
 
 1 This explanation is that of Chrysostom ; but how to make the words 
 to give such a meaning is a matter of some difficulty. The obvious 
 import of the passage corresponds with ch. i. 11. All the authors quoted 
 by Poole, except Estius, take the other view, such as Grotius, Beza, 
 Mede, &c. The last gives the following as the sentiments of Origen 
 and Anselm — " My preaching and conversation shall impart to you an 
 abundant knowledge of the gospel mysteries, love, comfort, grace, and 
 spiritual fruit." The word "blessing," ivXoyia, is said by Grotius to mean 
 everything that is freely bestowed onus. See Gal. Hi. 14; Eph. i. 3, 
 
538 COMMENTARIES ON THE CHAP. XV. 30. 
 
 30. Now I beseech you, brethren, 30. Obsecro autemvos fratres, per 
 for the Lord Jesus Christ's sake, and Dominum nostrum Iesum Christum 
 for the love of the Spirit, that ye et per dilectioneni Spiritus, ut con- 
 strive together with me in your certetis mihi in precibus vestris pro 
 prayers to God for me ; me ad Deum ; 
 
 31. That I may be delivered from 31. Ut liberer ab incredulis in 
 them that do not believe in Judea ; Iudea, et ut ministerium meum quod 
 and that my service which / have suscipio erga Ierusalem acceptum sit 
 for Jerusalem may be accepted of Sanctis ; 
 
 the saints ; 
 
 32. That I may come unto you 32. Ut cum gaudio veniam ad 
 with joy by the will of God, and vos per voluntatem Dei, unaque 
 may with you be refreshed. vobiscum refociller. Deus autem 
 
 33. Now the God of peace be pacis sit cum omnibus vobis. Amen. 1 
 with you all. Amen. 
 
 30. Now I beseech you, &c. It is well known from many- 
 passages liow much ill-will prevailed against Paul in his 
 own nation on account of false reports, as though he taught 
 a departure from Moses. He knew how much calumnies 
 might avail to oppress the innocent, especially among those 
 who are carried away by inconsiderate zeal. Added also to 
 this, was the testimony of the Spirit, recorded in Acts xx. 
 23 ; by which he was forewarned, that bonds and afflictions 
 awaited him at Jerusalem. The more danger then he per- 
 ceived, the more he was moved : hence it was, that he was 
 so solicitous to commend his safety to the Churches ; nor 
 let us wonder, that he was anxious about his life, in which 
 he knew so much clanger to the Church was involved. 
 
 He then shows how grieved his godly mind was, by the 
 earnest protestation he makes, in which he adds to the 
 name of the Lord, the love of the Spirit, by which the saints 
 ought to embrace one another. But though in so great a 
 fear, he yet continued to proceed ; nor did he so dread 
 danger, but that he was prepared willingly to meet it. At 
 the same time he had recourse to the remedies given him 
 by God ; for he solicited the aid of the Church, so that 
 
 The words *•«« tbayytXioy toZ, are not considered genuine by Griesbach 
 and by most critics. This makes no difference in the meaning : the 
 clause then would be, — " With the fulness of the blessings of Christ," or, 
 with the abounding blessing of Christ ; or, as Bern renders it, " with 
 the full blessing of Christ." — Ed. 
 
 1 The word " Amen," is regarded as spurious: Griesbach and others 
 have left it out. — Ed. 
 
CHAP. XV. SO. EPISTLE TO THE ROMANS. 539 
 
 being helped by its prayers, he might find comfort, accord- 
 ing to the Lord's promise, — " Where two or three shall 
 assemble in my name, there in the midst of them am I," 
 (Matt, xviii. 20 ;) and, " Whatsoever they agree in on earth, 
 they shall obtain in heaven," (Matt, xviii. 19.) And lest no 
 one should think it an unmeaning commendation, he be- 
 sought them both by Christ and by the love of the Spirit. 
 The love of the Spirit is that by which Christ joins us toge- 
 ther ; for it is not that of the flesh, nor of the world, but is 
 from his Spirit, who is the bond of our unity. 
 
 Since then it is so great a favour from God to be helped 
 by the prayers of the faithful, that even Paul, a most choice 
 instrument of God, did not think it right to neglect this 
 privilege, how great must be our stupidity, if we, who are 
 abject and worthless creatures, disregard it ? But to take a 
 handle from such passages for the purpose of maintaining 
 the intercessions of dead saints, is an instance of extreme 
 effrontery. 1 
 
 That ye strive together with me, 2 &c. Erasmus has not 
 given an unsuitable rendering, " That ye help me labour- 
 ing :" but as the Greek word, used by Paul, has more force, 
 I have preferred to give a literal rendering : for by the 
 word strive, or contend, he alludes to the difficulties by 
 which he was oppressed, and by bidding them to assist in 
 this contest, he shows how the godly ought to pray for their 
 brethren, that they are to assume their person, as though 
 
 1 Scott quotes the following from Whitby, — " If Paul, saith Estius, 
 might desire the prayers of the Romans, why might not the Romans 
 desire the prayers of Paul ? I answer, they might desire his prayers, as he 
 did theirs, hy a letter directed to him to pray for them. He adds, If 
 they might desire his prayers for them when living, why not when dead 
 and reigning with Christ ? I answer, Because they could direct no epistle 
 to him, or in any other way acquaint him with their mind." — Ed. 
 
 2 " Ut concertetis mihi," (rvvuyajviiratrdxl poi ; " ut mecum certetis — that 
 ye strive with me," — Besa ; " ut mecum laboretis — that ye labour with 
 me," — Tremelius, from the Syriac. Literally it is, " that ye agonize with 
 me." It is an allusion, says Grotius, to Jacob's wrestling with the angel. 
 Gen. xxxii. 24. A strenuous and earnest supplication is intended. 
 Parens says, that it is a metaphor taken from warfare, when a soldier 
 comes to the help of another : but rather from the games, when there is a 
 striving for the prize. He would have the Romans to make a similar 
 strenuous effort for him in prayer to God. The word a.ym, is an agonistic 
 and not a militarv term. — Ed. 
 
540 COMMENTARIES ON THE CHAP. XV. 33. 
 
 they were placed in the same difficulties ; and he also inti- 
 mates the effect which they have ; for he who commends his 
 brother to the Lord, by taking to himself a part of his dis- 
 tress, do so far relieve him. And indeed if our strength is 
 derived from prayer to God, we can in no better way con- 
 firm our brethren, than by praying to God for them. 
 
 31. That my ministration, &c. Slanderers had so pre- 
 vailed by their accusations, that he even feared that the 
 present would hardly be acceptable, as coming from his hands, 
 which otherwise, under such a distress, would have been 
 very seasonable. And hence appears his wonderful meek- 
 ness, for he ceased not to labour for those to whom he 
 doubted whether he would be acceptable. This disposition 
 of mind we ought to imitate, so that we may not cease to 
 do good to those of whose gratitude we are by no means 
 certain. We must also notice that he honours with the name 
 of saints even those by whom he feared he would be sus- 
 pected, and deemed unwelcome. He also knew that saints 
 may sometimes be led away by false slanders into unfavour- 
 able opinions, and though he knew that they wronged him, 
 he 3 r et ceased not to speak honourably of them. 
 
 By adding that I may come to you, he intimates that this 
 prayer would be profitable also to them, and that it con- 
 cerned them that he should not be killed in Judea. To the 
 same purpose is the expression with joy ; for it would be 
 advantageous to the Romans for him to come to them in a 
 cheerful state of mind and free from all grief, that he might 
 in a more lively and strenuous manner labour among them. 
 And by the word refreshed} or satisfied, he again shows how 
 fully persuaded he was of their brotherly love. The words 
 by the will of God remind us how necessary it is to be dili- 
 gent in prayer, for God alone directs all our ways by his 
 providence. 
 
 And the God of peace? &c. From the universal word all, 
 
 1 It was a mutual refreshment, according to chap. i. 12. The verb 
 here used, says Grotius, means to give and to receive comfort. The verb 
 without its compound riiv, is found in 1 Cor. xvi. 18; 2 Cor. vii. 13; 
 Phil, verse 7, &c. — Ed. 
 
 a Lover, author, or bestower of peace. This intimates that there were 
 strifes and contentions among them. Paul often speaks of God as the 
 
CHAP. XVI. 
 
 EPISTLE TO THE KOMANS. 
 
 541 
 
 I conclude that he did not simply pray that God would be 
 present with and favour the Romans in a general sense, but 
 that he would rule and guide every one of them. But the 
 word peace refers, I think, to their circumstances at the time, 
 that God, the author of peace, would keep them all united 
 together. 
 
 CHAPTER XVI. 
 
 1. I commend unto you Phebe 
 our sister, which is a servant of the 
 church which is at Cenchrea ; 
 
 2. That ye receive her in the 
 Lord, as becometh saints, and that 
 ye assist her in whatsoever business 
 she hath need of you : for she hath 
 been a succourer of many, and of 
 myself also. 
 
 3. Greet Priscilla and Aquila my 
 helpers in Christ Jesus ; 
 
 4. (Who have for my life laid down 
 their own necks : unto whom not 
 only I give thanks, but also all the 
 churches of the Gentiles :) 
 
 5. Likewise greet the church that 
 is in their house. Salute my well- 
 beloved Epenetus, who is the first- 
 fruits of Achaia unto Christ. 
 
 6. Greet Mary, who bestowed 
 much labour on us. 
 
 7. Salute Andronicus and Junia, 
 my kinsmen, and my fellow-pri- 
 soners, who are of note among the 
 apostles, who also were in Christ 
 before me. 
 
 8. Greet Amplias, my beloved in 
 the Lord. 
 
 9. Salute Urbane, our helper in 
 Christ, and Stachys my beloved. 
 
 10. Salute Apelles, approved in 
 Christ. Salute them which are of 
 Aristobulus' household. 
 
 11. Salute Herodion my kins- 
 man. Greet them that be of the 
 
 1. Commendo autem vobis Phoe- 
 ben sororem nostram, quae est mi- 
 nistra ecclesise Cenchreensis ; 
 
 2. Ut earn suscipiatis in Domino, 
 ut dignum est Sanctis, et adsitis ei 
 in quocunque vobis eguerit negotio ; 
 etenim ipsa cum multis affuit, turn 
 etiam mihi ipsi. 
 
 3. Salutate Priscam et Acylam, 
 cooperarios meos in Christo Iesu ; 
 
 4. Qui pro anima mea suam ip- 
 sorum cervicem posuerunt, quibus 
 non ego solus gratias ago, sed etiam 
 omnes ecclesise Gentium ; 
 
 5. Et domesticam eorum eccle- 
 siam. Salutate Epsenetum mihi 
 dilectum qui est primitiae Achaia? in 
 Domino. 
 
 6. Salutate Mariam, quae multum 
 laboravit erga vos. 
 
 7. Salutate Andronicum et Ju- 
 niam, cognatos meos et cocaptivos 
 meos, qui sunt insignes inter Apos- 
 tolos, qui etiam ante me fuerunt in 
 Christo. 
 
 8. Salutate Ampliam, dilectum 
 meum in Domino. 
 
 9. Salutate Urbanum, adjutorem 
 nostrum in Christo et Stachyn di- 
 lectum meum. 
 
 10. Salutate Apellen, probatum 
 in Christo. Salutate eos qui sunt 
 ex Aristobuli familiaribus. 
 
 11. Salutate Herodionem, cogna- 
 tum meum. Salutate eos qui sunt 
 
 God of peace, especially when referring to the discords which prevailed 
 among Christians. See 1 Cor. xiv. 33 ; 2 Cor. xiii. 11 ; Phil. iv. 9 ; 1 
 Thess. v. 23 ; 2 Thess. iii. 16 ; Heb. xiii. 20.— Ed. 
 
542 COMMENTARIES ON THE CHAP. XVI. 1. 
 
 household of Narcissus, which are ex Narcissi familiaribus, hos qui 
 
 in the Lord. sunt in Domino. 
 
 12. Salute Tryphena and Try- 12. Salutate Tryphsenam et Try- 
 phosa, who labour in the Lord, phosam, qure laborant in Domino. 
 Salute the beloved Persis, which Salutate Persidem dilectam, quae 
 laboured much in the Lord. multum laboravit in Domino. 
 
 13. Salute Rufus, chosen in the 13. Salutate Rufmn electum in 
 Lord, and his mother and mine. Domino et matrem illius ac meam. 
 
 14. Salute Asyncritus, Phlegon, 14. Salutate Asynchritum, Phle- 
 Hermas, Patrobas, Hermes, and gontem, Hermam, Patrobam, Mer- 
 the brethren which are with them. curium, et qui cum his sunt fratres. 
 
 15. Salute Philologus, and Julia, 15. Salutate Philologum et Iu- 
 Nereus, and his sister, and Olympas, liam, Nereum et sororem ejus, et 
 and all the saints which are with 01ympam,et qui cum his sunt omnes 
 them. sanctos. 
 
 16. Salute one another with an 16. Salutate vos invicem in os- 
 holy kiss. The churches of Christ culo sancto. Salutant vos ecclesise 
 salute you. Christi. 
 
 1. I commend to you, &c. The greater part of this chapter 
 is taken up with salutations ; and as they contain no diffi- 
 culties, it would be useless to dwell long on them. I shall 
 only touch on those things which require some light by an 
 explanation. 
 
 He first commends to them Phcebe, to whom he gave this 
 Epistle to be brought to them ; and, in the first place, he 
 commends her on account of her office, for she performed a 
 most honourable and a most holy function in the Church ; 
 and then he adduces another reason why they ought to re- 
 ceive her and to show her every kindness, for she had al- 
 ways been a helper to all the godly. As then she was an 
 assistant 1 of the Cenchrean Church, he bids that on that 
 
 1 " Ministra," Wx«v«s — minister, or servant, or deaconess, one who mi- 
 nisters. Origen and Chrysostom considered her to be a deaconess, but 
 the word does not necessarily prove this ; for it is used often to designate 
 generally one who does service and contributes to the help and assistance 
 of others. She was evidently a person of wealth and influence, and was no 
 doubt a great support and help to the Cenchrean Church. Those spoken 
 of by Paul in 1 Tim. v. 10, and Tit. ii. 3, were widows and aged, and they 
 are not called a! hxxtvei, deaconesses. There arose, as it appears, an 
 order of this kind in the early Church, and Grotlus says that they were 
 ordained by imposition of hands before the Laodicean Council, which for- 
 bade the practice. Their otfice was, according to Bingham, and Sidcer, 
 referred to by Schleusner, to baptize women, to teach female catechumens, 
 to visit the sick, and to perform other inferior offices in the Church. But 
 this was a state of things after the apostolic times, and there is no reason 
 to believe that Phoebe was of this order. She was evidently a great helper 
 of the Christian cause, as some other women also are mentioned in this 
 
CHAP. XVI. ]. EPISTLE TO THE ROMANS. 543 
 
 account she should he received in the Lord ; and hy addi- 
 cts it is meet for saints, he intimates that it would be unbe- 
 coming the servants of Christ not to show her honour and 
 kindness. And since it behoves us to embrace in love all 
 the members of Christ, we ought surely to regard and es- 
 pecially to love and honour those who perform a public office 
 in the Church. And besides, as she had always been full of 
 kindness to all, so he bids that help and assistance should 
 now be given to her in all her concerns ; for it is what 
 courtesy requires, that he who is naturally disposed to kind- 
 ness should not be forsaken when in need of aid, and to in- 
 cline their minds the more, he numbers himself among those 
 whom she had assisted. 
 
 But this service, of which he speaks as to what it was, he 
 teaches us in another place, in 1 Tim. v. 9, for as the poor 
 were supported fromthepublic treasury of the Church, so they 
 were taken care of by those in public offices, and for this 
 charge widows were chosen, who being free from domestic 
 concerns, and cumbered by no children, wished to consecrate 
 themselves wholly to God by religious duties, they were 
 therefore received into this office as those who had wholly 
 given up themselves, and became bound to their charge in a 
 manner like him, who having hired out his own labours, 
 ceases to be free and to be his own master. Hence the 
 Apostle accuses them of having violated their faith, who 
 renounced the office which they had once undertaken, and 
 as it behoved them to live in widowhood, he forbade them 
 to be chosen under sixty years of age, (1 Tim. v. 9, 1 1 ,) because 
 he foresaw that under that age the vow of perpetual celibacy 
 was dangerous, yea, liable to prove ruinous. This most 
 sacred function, and very useful to the Church, when the 
 state of things had become worse, degenerated into the idle 
 order of Nuns ; which, though corrupt at its beginning, and 
 contrary to the word of God, has yet so fallen away from 
 what it was at its commencement, that there is no difference 
 
 chapter, and she had been the helper of many, (verse 2,) and not of one 
 Church, and also of Paul himself; and from what is said in verse 2, it ap- 
 pears probable that she was a woman carrying on some business or traffic, 
 and that she went to Rome partly at least on this account. — Ed. 
 
544 COMMENTARIES ON THE CHAP. XVI. 4. 
 
 between some of the sanctuaries of chastity and a common 
 brothel. 
 
 3. Salute Prisca 1 and Aquila. The testimonies whicb he 
 brings here in favour of some individuals, were partly in- 
 tended for this end, that by honouring those who were faith- 
 ful and worthy, faithfulness itself might be honoured, and 
 that they who could and would do more good than others, 
 might have authority ; and partly that they themselves 
 might study to act in a manner corresponding to their past 
 life, and not fail in their religious course, nor ever grow 
 languid in their pious ardour. 
 
 It is a singular honour whicli he ascribes here to Prisca 
 and Aquila, especially Math regard to a woman. The 
 modesty of the holy man does on this account more clearly 
 shine forth ; for he disdained not to have a woman as his 
 associate in the work of the Lord ; nor was he ashamed to 
 confess this. She was the wife of Aquila, and Luke calls 
 her Priscilla. (Acts xviii. 2.) 2 
 
 4. To whom not only I, &c. As Prisca and Aquila had 
 not spared their life for preserving the life of Paul, he tes- 
 tifies that he himself was individually thankful to them : 
 he however adds, that thanks were given them by all the 
 Churches of Christ ; and he added this that he might, by 
 such an example, influence the Romans. And deservedly 
 dear and precious to all the Gentiles was the life of such a 
 man, as it was an incomparable treasure : it was therefore 
 no wonder that all the Churches of the Gentiles thought 
 themselves to be under obligations to his preservers. 3 
 
 What he adds respecting the Church in their house is 
 worthy of being observed ; for he could not have more 
 splendidly adorned their household than by giving it the 
 
 1 So reads Griesbach ; it is the same with Priscilla. See Acts xviii. 2, 
 26, and 2 Tim. iv. 19, where she is also called Prisca. Names in former 
 times, as well as now, were sometimes used in an abbreviated form. — Ed. 
 
 2 Whether Aquila was a layman or not, the Apostle connects his wife 
 with him in the work of co-operation with him in his ministerial work ; 
 and we see by Acts xviii. 26, that they both taught Apollos. It is some- 
 what singular, that the wife, not only here but in several other instances, 
 though not in all, is mentioned before the husband. — Ed. 
 
 The occasion is not mentioned. It was probably at Corinth, accord- 
 ing to the account given in 18th of Acts. 
 
CHAP. XVI. 7. EPISTLE TO THE ROMANS. 545 
 
 title of a Church. The word congregation, which Erasmus 
 has adopted, I do not approve ; for it is plainly evident, 
 that Paul, by way of honour, had used the sacred name of 
 Church. 1 
 
 5. Who is the first-fruit, &c. This is an allusion to the 
 rites of the law ; for as men are sanctified to God by faith, 
 they who first offer themselves are fitly called the first-fruit. 
 Whosoever then is called first in time to the faith, Paul 
 allows him the prerogative of honour: yet he retains this 
 eminence only when the end corresponds with the beginning. 
 And doubtless it is no common honour when God chooses 
 some for first-fruits : and there is in addition a greater and 
 an ampler trial of faith, through a longer space of time, 
 provided they who have first begun are not wearied in their 
 course. 2 
 
 6. He again testifies his gratitude, in recording the kind- 
 ness of Mary to him. Nor is there any doubt but that he 
 commemorates these praises, in order to recommend those 
 whom he praised to the Romans. 3 
 
 7. Salute Andronicus. Though Paul is not wont to make 
 much of kindred, and of other things belonging to the flesh, 
 yet as the relationship which Junia and Andronicus bore to 
 him, might avail somewhat to make them more fully known, 
 he neglected not this commendation. There is more weight 
 in the second eulogy, when he calls them his fellow-prison- 
 
 1 Some of the Fathers considered that the family, being all religious, 
 was the Church : but this is wholly inconsistent with the mode of ex- 
 pression that is used, and with the state of things at that time. They 
 had no churches or temples to meet in : private houses were their churches. 
 Superstitious ideas as to places of worship no doubt led men to seek such 
 an explanation. Would the Apostle have used such a phraseology as the 
 following, if he meant only the family, — " Aquila and Priscilla salute you 
 much in the Lord, with («■«» — together with) the Church that is in their 
 house," 1 Cor. xvi. 19. — Ed. 
 
 2 Epenetus, who is here called the first-fruit of Achaia, may have been 
 of the family of Stephanas, who is said to have been the first-fruit in 
 1 Cor. xvi. 15. But the majority of copies has Asia, 'Arias, here, instead 
 of Achaia, 'A^aias. By Asia is often meant Asia Minor, and so here, no 
 doubt, if it be the right reading. — Ed. 
 
 3 It is said of Mary, that she " laboured much," us hpu.;, towards us, 
 or among us ; " inter nos — among us," Beza; " pro nobis — for us," 
 Grotius. The reading us u,uas, towards you, has many MSS. in its favour, 
 and also h up?*, among you. — Ed. 
 
 2 M 
 
546 COMMENTARIES ON THE CHAP. XVI. 11. 
 
 ers ; l for among the honours belonging to the warfare of 
 Christ, bonds are not to be counted the least. In the third 
 place, he calls them Apostles : he uses not this word in its 
 proper and common meaning, but extends it wider, even to 
 all those who not only teach in one Church, but also spend 
 their labour in promulgating the gospel everywhere. He 
 then, in a general way, calls those in this place Apostles, 
 who planted Churches by carrying here and there the doc- 
 trine of salvation ; for elsewhere he confines this title to 
 that first order which Christ at the beginning established, 
 when he appointed the twelve disciples. It would have been 
 otherwise strange, that this dignity should be only ascribed 
 to them, and to a few others. But as they had embraced 
 the gospel by faith before Paul, he hesitates not to set them 
 on this account before himself. 2 
 
 11. Who are of the family of Narcissus. It would have 
 been unbeseeming to have passed by Peter in so long a 
 catalogue, if he was then at Rome : yet he must have been 
 there, if we believe the Romanists. But since in doubtful 
 things nothing is better than to follow probable conjecture, 
 no one, who judges impartially, will be persuaded that what 
 they affirm is true ; for he could not surely have been omit- 
 ted by Paul. 
 
 It is further to be noticed, that we hear nothing here of 
 splendid and magnificent titles, by which we might conclude 
 that men high in rank were Christians ; for all those whom 
 Paul mentions were the obscure and the ignoble at Rome. 
 Narcissus, whom he here names, was, I think, the freeman 
 
 1 It is not certain to what the Apostle refers ; for we have no particular 
 account of him hitherto as a prisoner, except for a short time at Philippi, 
 Acts xvi. 23-40 ; and it is probable, that it was on that occasion that they 
 had been his fellow-prisoners ; for it appears from the narrative, that there 
 were more prisoners than Paul and Silas, as it is said that the " prison- 
 ers " heard them singing, verse 25 ; and Paul's saying to the jailor, in 
 verse 28, " we are all here," clearly implies that he had some with him 
 besides Silas. — Ed. 
 
 2 The words ix'wiau h rolt av><rr'o\oi;, noted among the Apostles, can 
 hardly admit of a meaning different from what is here given, though some 
 have explained the sense to be, that they were much esteemed by the 
 Apostles, or that they were " distinguished in the Apostles' judgment," or 
 that they were well known to the Apostles. But as " Apostles" in some 
 other instances mean teachers, as Barnabas was, (Acts xiv. 14,) the ex- 
 planation here given is most to be approved. — Ed. 
 
CHAP. XVI. 16. EPISTLE TO THE ROMANS. 54<7 
 
 of Claudius, a man notorious for many crimes and vices. The 
 more wonderful was the goodness of God, which penetrated 
 into that impure house, abounding in all kinds of wickedness; 
 not that Narcissus himself had been converted to Christ, 
 but it was a great thing that a house, which was like hell, 
 should be visited by the grace of Christ. And as they, who 
 lived under a foul pander, the most voracious robber, and 
 the most corrupt of men, worshipped Christ in purity, there 
 is no reason that servants should wait for their masters, but 
 every one ought to follow Christ for himself. Yea, the ex- 
 ception added by Paul shows that the family was divided, 
 so that the faithful were only a few. 
 
 16. Salute one another with a holy kiss. It is clear from 
 many parts of Scripture, that a kiss was a usual and com- 
 mon symbol of friendship among the Jews ; it was perhaps 
 less used by the Romans, though not unfrequent, only it was 
 not lawful to kiss women, except those only who were rela- 
 tives. It became however a custom among the ancients for 
 Christians to kiss one another before partaking of the Sup- 
 per, to testify by that sign their friendship ; and then they 
 bestowed their alms, that they might in reality and by the 
 effect confirm what they had represented by the kiss : all 
 this appears evident from one of the homilies of Chrysostom} 
 Hence has arisen that practice among the Papists at this 
 day, of kissing the paten, and of bestowing an offering : the 
 former of which is nothing but superstition without any 
 benefit, the other serves no other purpose but to satisfy the 
 avariciousness of the priests, if indeed it can be satisfied. 
 
 Paul however seems not here positively to have enjoined 
 
 1 It appears from Justin Martyr and Tertullian, that the early Chris- 
 tians kissed one another always after prayers, or at the end of the service. 
 They did so, says Grotius, to " show that they were all equal ; for the 
 Persians and the orientals kissed the mouth of those only of the same 
 rank, and gave their hands to he kissed by their inferiors." It was evi- 
 dently a custom among the Jews. See 2 Sam. xx. 9 ; Luke vii. 45 ; 
 Matt. xxvi. 49. This " holy kiss " is mentioned in 1 Cor. xvi. 20 ; 2 Cor. 
 xiii. 12 ; 1 Thess. v. 26. It is called the kiss of love, or charity, by Peter, 
 1 Peter v. 14. It was one of those things which arose from peculiar 
 habits, and is not to be considered as binding on all nations, any more 
 than the washing of feet. The Apostle's object seems to have been, not 
 to enjoin a rite, but to regulate a practice, already existing, and to preserve 
 it from abuse : it was to be a holy kiss. — Ed. 
 
548 COMMENTARIES ON THE CHAP. XVI. 17. 
 
 a ceremony, but only exhorts them to cherish brotherly love ; 
 and lie distinguishes it from the profane friendships of the 
 world, which, for the most part, are either disguised or at- 
 tained by vices, or retained by wicked arts, and never tend 
 to any good. By sending salutations from the Churches, 1 
 he was endeavouring, as much as he could, to bind all the 
 members of Christ by the mutual bond of love. 
 
 17. Now, I beseech you, brethren, 17. Obsecro autem vos fratres, itt 
 mark them which cause divisions observetis eos qui dissidia et offen- 
 and offences contrary to the doctrine siones contra doctrinam, quam vos 
 which ye have learned ; and avoid didicistis, excitant ; et ut declinetis 
 them. ab illis. 
 
 18. For they that are such serve 18. Qui enim tales sunt, Christo 
 not our Lord Jesus Christ, but their Domino non serviunt, sed suo ventri ; 
 own belly ; and by good words and ac per blandiloquentiam et assenta- 
 fair speeches deceive the hearts of tionem decipiunt corda simplicium. 
 the simple. 
 
 19. For your obedience is come 19. Vestra quidem obedientia ad 
 abroad unto all men. I am glad omnes permanavit: gaudeo igitur de 
 therefore on your behalf : but yet I vobis; sed volo vos sapientes esse ad 
 would have you wise unto that which bonum, simplices vero ad malum. 
 
 is good, and simple concerning evil. 
 
 20. And the God of peace shall 20. Deus autem pacis conteret 
 bruise Satan under your feet shortly, brevi Satanam sub pedibus vestris. 
 The grace of our Lord Jesus Christ Gratia Domini nostri lesu Christi 
 be with you. Amen. sit vobiscum. Amen. 
 
 17. And I beseech you, &c. He now adds an exhortation, 
 by which all Churches have often need of being stirred up ; 
 for the ministers of Satan are ever ready to take occasion to 
 disturb the kingdom of Christ : and they attempt to make 
 disturbances in two ways ; for they either sow discord, by 
 which the minds of men are drawn away from the unity of 
 truth, or they occasion offences, by which men are alienated 
 from the love of the gospel. 2 The former evil is done when 
 
 1 Griesbach approves of ■rd/rxt, " all," after Churches ; then it would be 
 " all the Churches ;" that is, of Greece, says Grotius, but of Corinth, says 
 Wolfius, even those which assembled at different private houses : and this 
 is a more likely supposition, than that Paul, according to Origen and 
 others, took it as granted that all the Churches which he had founded 
 wished well to the Church of Rome. That they wished well to it there 
 can be no doubt ; but it is not probable that Paul acted on such a sup- 
 position. — Ed. 
 
 2 The two words are h.%effrecpfxi and <rx«vS«Xa, divisions and offences, or 
 hinderances. lie had, no doubt, in view, what he noticed in chapter 14, 
 about eating and observing of days ; and according to his usual manner he 
 
CHAP. XVI. 18. EPISTLE TO THE ROMANS. 5i9 
 
 the truth, of God is mixed with new dogmas devised by men; 
 and the latter takes place, when by various arts it is made 
 odious and contemptible. He therefore bids all, who did 
 either of these two things, to be observed, lest they should 
 deceive and catch the unwary ; and also to be shunned, for 
 they were injurious. Nor was it without reason that he re- 
 quired this attention from the faithful ; for it often happens 
 through our neglect or want of care, that such wicked men 
 do great harm to the Church, before they are opposed ; and 
 they also creep in, with astonishing subtlety, for the purpose 
 of doing mischief, except they be carefully watched. 
 
 But observe, that he speaks of those who had been taught 
 the pure truth of God. It is indeed an impious and sacri- 
 legious attenrpt to divide those who agree in the truth of 
 Christ : but yet it is a shameful sophistry to defend, under 
 the pretext of peace and unity, a union in lies and impious 
 doctrines. There is therefore no ground for the Papists to 
 seek countenance from this passage, in order to raise ill-will 
 against us ; for we do not impugn and tear asunder the 
 gospel of Christ, but the falsehoods of the devil, by which 
 it has been hitherto obscured : nay, Paul clearly shows, that 
 he did not condemn all kinds of discords, but those which 
 destroyed consent in the orthodox faith ; for the force of the 
 passage is in the words, which ye have learnt; for it was the 
 duty of the Romans, before they were rightly taught, to de- 
 part from the habits of their fathers and the institutions of 
 their ancestors. 
 
 18. For they who are such, &c. He mentions an unvary- 
 ing mark, by which false prophets are to be distinguished 
 from the servants of Christ ; for they have no care for the 
 
 mentions first the effect — " divisions," and then the cause — " offences." 
 The Gentile Christians, by eating, gave offence to the believing Jews, and 
 this offence led to a division or separation. The evils which he had pre- 
 viously attempted to correct were doubtless those referred to here. 
 " Serving their own belly," in the next verse, has in this respect an em- 
 phatic meaning. Instead of denying themselves in the use of meats for 
 the sake of Christ, and for the peace of his Church, they preferred to gra- 
 tify their own appetites. And being led away by their lust, they covered 
 their real motive by kindly or plausibly addressing (xgwo-roXoyia') and eulo- 
 gizing (ihxoy'ia) those who joined them, imitating in this respect the arts 
 of all false professors and zealots, whatever be the false principle by which 
 they may be guided. — Ed. 
 
550 COMMENTARIES ON THE CHAP. XVI. 19. 
 
 glory of Christ, but seek the benefit of their stomach. As, 
 however, they deceitfully crept in, and by assuming another 
 character, concealed their own wickedness, he at the same 
 time pointed out, in order that no one might be deceived, the 
 arts which they adopted — that they ingratiated themselves 
 by a bland address. The preachers of the gospel have also 
 their courtesy and their pleasing manner, but joined with 
 honesty, so that they neither soothe men with vain praises, 
 nor natter their vices : but impostors allure men by flattery, 
 and spare and indulge their vices, that they may keep them 
 attached to themselves. He calls those simple who are not 
 cautious enough to avoid deceptions. 
 
 19. Your obedience^ &c. This is said to anticipate an ob- 
 jection ; for he shows that he did not warn them, as though 
 he thought unfavourably of them, but because a fall in their 
 case was such as might have easily happened ; as if he had 
 said, — " Your obedience is indeed commended everywhere, 
 and for this reason I rejoice on your account : yet since i-t 
 often happens, that a fall occurs through simplicity, I would 
 have you to be harmless and simple as to the doing of evil ; 
 but in doing good, to be most prudent, whenever it may be 
 necessary, so that you may preserve your integrity." 
 
 We here see what that simplicity is which is commended 
 in Christians ; so that they have no reason to claim this dis- 
 tinction, who at this clay count as a high virtue their stupid 
 ignorance of the word of God. For though he approves in 
 the Romans, that they were obedient and teachable, yet lie 
 would have them to exercise wisdom and judgment, lest 
 their readiness to believe exposed them to impositions. So 
 then he congratulates them, because they were free from a 
 wicked disposition ; lie yet wished them to be wise, so as to 
 exercise caution. 2 
 
 1 This he calls " faith" in chap. i. 8 : so that obedience to the gospel is 
 faith in what it declares. To believe is the special command of the gospel : 
 hence to believe is the special act of obedience that is required ; and he 
 who believes is he who shall be saved. Bnt this faith is that of the heart, 
 and not of the lips ; and a faith which works by love and overcomes the 
 world, the mighty power of which we learn from Ileb. xi. — Ed. 
 
 2 " Good" and " evil" in this clause, is beneficence and mischief. To 
 be wise as to good, is to be wise in acts of kindness, in promoting good, as 
 Beza seems to take it ; and to be harmless or guileless, or simple as to 
 
CHAP. XVI. 20. EPISTLE TO THE ROMANS. 551 
 
 20. What follows, God shall bruise Satan, &c, is a promise 
 to confirm them, rather than a prayer. He indeed exhorts 
 them to fight manfully against Satan, and promises that 
 they should shortly be victorious. He was indeed once con- 
 quered by Christ, but not in such a way but that he renews 
 the war continually. He then promises ultimate defeat, 
 which does not appear in the midst of the contest. At the 
 same time he does not speak only of the last day, when 
 Satan shall be completely bruised ; but as Satan was then 
 confounding all things, raging, as it were, with loose or 
 broken reins, he promises that the Lord would shortly sub- 
 due him, and cause him to be trodden, as it were, under foot. 
 Immediately a prayer follows, — that the grace of Christ 
 would be with them, that is, that they might enjoy all the 
 blessings which had been procured for them by Christ. 
 
 21. Timotheus my work- fellow, and 21. Salutant vos Timotheus, co- 
 Lucius, andJason, andSosipater,my operarius meus, et Lucius et lason 
 kinsmen, salute you. et Sosipater, cognati mei. 
 
 22. I Tertius, who wrote this 22. Saluto ego vos Tertius, qui 
 epistle, salute you in the Lord. scripsi epistolam, in Domino. 
 
 23. Gaius mine host, and of the 23. Salutat vos Gaius, hospes 
 whole church, saluteth you. Erastus, meus et Ecclesise totius. Salutat 
 the chamberlain of the city, saluteth vos Erastus, quaestor serarius urbis, 
 you, and Quartus a brother. et Quartus frater. 
 
 24. The grace of our Lord Jesus 24. Gratia Domini nostri Iesu 
 Christ be with you all. Amen. Christi sit cum omnibus vobis. Amen. 
 
 25. Now to him that is of power to 25. Ei vero qui potens est vos 
 stablish you according to my gospel, confirmare secundum evangelium 
 and the preaching of Jesus Christ, meum, et prseconium scilicet Iesu 
 (according to the revelation of the Christi, secundum revelationem mys- 
 mystery, which was kept secret since terii, quod temporibus secularibus 
 the world began, taciturn, 
 
 26. But now is made manifest, and 26. Manifestatum nunc fuit, et 
 by the scriptures of the prophets, ac- per scripturas propheticas, secundum 
 cording to the commandment of the seterni Dei ordinationem,inobedien- 
 
 evil, is to exercise no arts, by plausible speeches and flatteries, as was done 
 by those referred to in verse 17, in order to do mischief, to create divisions. 
 The Apostle's object throughout seems to have been to produce unanimity 
 between the Jews and Gentiles. Hence in the next verse he speaks of 
 God as " the God of peace," the author of peace among his people ; and 
 he says that this God of peace would soon tread down Satan, the author 
 of discord, the promoter of divisions and offences ; or, as most consider the 
 passage, he prays that God would do this ; for the future, after the man- 
 ner of the Hebrew, is sometimes used by the Apostle as an optative. And 
 indeed the verb is found in some copies in this mood (owrg/\/<an) and in the 
 Syriac, Ethiopic, and Vulgate versions. — Ed. 
 
552 COMMENTARIES ON THE CHAP. XVI. 21. 
 
 everlasting God, made known to all tiam fidei ad omnes gentes promul- 
 
 nations for the obedience of faith :) gatum, — 
 
 27. To God only wise, be glory 27. Soli sapienti Deo per Iesum 
 
 through Jesus Christ for ever. Amen. Christum gloria in secula. Amen. 
 
 If Written to the Romans from Ad Romanos missa fuit a Corin- 
 
 Corinthus, and sent by Phebe, tho per Phceben, ministram 
 
 servant of the church at Cen- Cenchreensis ecclesise. 
 chrea. 
 
 21. Timothy, &c. The salutations which he records, served 
 in part to foster union between those who were far asunder, 
 and in part t© make the Romans know that their brethren 
 subscribed to the Epistle ; not that Paul had need of the 
 testimony of others, but because the consent of the godly is 
 not of small importance. 
 
 The Epistle closes, as we see, with praise and thanksgiving 
 to God. It indeed records the remarkable kindness of God 
 in favouring the Gentiles with the light of the gospel, by 
 which his infinite and unspeakable goodness has been made 
 evident. The conclusion has, at the same time, this to re- 
 commend it, — that it serves to raise up and strengthen the 
 confidence of the godly, so that with hearts lifted up to God 
 they may fully expect all those things which are here as- 
 cribed to him, and may also confirm their hope as to what is 
 to come by considering his former benefits. 1 But as he has 
 made a long period, by collecting many things into one pas- 
 sage, the different clauses, implicated by being transposed, 
 must be considered apart. 
 
 He ascribes first all the glory to God alone ; and then, in 
 
 order to show that it is rightly due to him, he by the way 
 
 mentions some of his attributes ; whence it appears that he 
 
 alone is worthy of all praise. He says that he only is wise ; 
 
 which praise, being claimed for him alone, is taken away 
 
 from all creatures. Paul, at the same time, after having 
 
 spoken of the secret counsel of God, seems to have designedly 
 
 annexed this eulogy, in order that he might draw all men to 
 
 1 This conclusion bears an evident reference to the point the Apostle 
 had especially in view — the reconciling of the Jews and Gentiles. He con- 
 nects the gospel with the ancient Scriptures, and mentions the gospel as 
 being in unison with them. Then the Jews had no reason to complain. 
 As in verses 17 to 20 inclusive, he reproved the Gentiles who caused divi- 
 sions ; so in these verses his special object is to put an end to the objec- 
 tions of the Jews. — Ed. 
 
CHAP. XVI. 21. EPISTLE TO THE ROMANS. 553 
 
 reverence and adore the wisdom of God : for we know how 
 inclined men are to raise a clamour, when they can find out 
 no reason for the works of God. 
 
 By adding, that God was able to confirm the Romans, he 
 made them more certain of their final perseverance. And 
 that they might acquiesce more fully in his power, he adds, 
 that a testimony is borne to it in the gospel. Here you see, 
 that the gospel not only promises to us present grace, hut 
 also brings to us an assurance of that grace which is to en- 
 dure for ever ; for God declares in it that he is our Father, 
 not only at present, but that he will be so to the end : nay, 
 his adoption extends beyond death, for it will conduct us to 
 an eternal inheritance. 
 
 The other things are mentioned to commend the power 
 and dignity of the gospel. He calls the gospel the preaching 
 of Jesus Christ ; inasmuch as the whole sum and substance 
 of it is no doubt included in the knowledge of Christ. Its 
 doctrine is the revelation of the mystery ; and this its charac- 
 ter ought not only to make us more attentive to hear it, but 
 also to impress on our minds the highest veneration for it : 
 and he intimates how sublime a secret it is, by adding that 
 it was hid for many ages, from the beginning of the world. 1 
 
 It does not indeed contain a turgid and proud wisdom, 
 such as the children of this world seek ; and by whom it is 
 held on this account in contempt : but it unfolds the in- 
 effable treasures of celestial wisdom, much higher than all 
 human learning ; and since the very angels regard them with 
 wonder, surely none of us can sufficiently admire them. But 
 this wisdom ought not to be less esteemed, because it is con- 
 
 1 The words are x?<"""s *iitius t rendered improperly by Hammond and 
 others, from the eternal ages, or eternity. We find them preceded by ^?o, 
 before, in 2 Tim. i. 9, and in Tit. i. 2 : " before the eternal ages," could not 
 be right rendering ; nor is " before the world began," as in our version, 
 correct; for a reference in Titus is made to God's promise. " In the times 
 of the ages " is the rendering of Eeza and of Macknight ; and, in " ancient 
 times," is that of Doddridge and Stuart. The same subject is handled in 
 two other places, Eph. iii. 5, and Col. i. 26 : and the words used by him 
 are " in other ages," i* irtytus ymia.7s, and, " from ages and generations," 
 a?ro tuv aluvuv xa) afo rut yivtav, Theodoret explained the terms by &vahv 
 — in past times; and Theophylact by vraXai — formerly; and Schleusner by 
 a similar word, olim. — Ed. 
 
554 COMMENTARIES ON THE CHAP. XVI. 21. 
 
 veyed in an humble, plain, and simple style ; for thus it has 
 pleased the Lord to bring down the arrogance of the flesh. 
 
 And as it might have created some doubt how this mys- 
 tery, concealed for so many ages, could have so suddenly 
 emerged, he teaches us, that this has not happened through 
 the hasty doings of men, or through chance, but through the 
 eternal ordination of God. Here, also, he closes up the door 
 against all those curious questions which the waywardness 
 of the human mind is wont to raise ; for whatever happens 
 suddenly and unexpectedly, they think, happens at random ; 
 and hence they absurdly conclude, that the works of God 
 are unreasonable ; or at least they entangle themselves in 
 many perplexing doubts. Paul therefore reminds us, that 
 what appeared then suddenly had been decreed by God be- 
 fore the foundation of the world. 
 
 But that no one might raise a dispute on the subject, and 
 charge the gospel with being a new thing, and thus defame 
 it, he refers to the prophetic Scriptures, in which we now 
 see, that what is fulfilled had been foretold ; for all the Pro- 
 phets have rendered to the gospel so clear a testimony, that 
 it can in no other way be so fully confirmed. And God thus 
 duly prepared the minds of his people, lest the novelty of what 
 they were not accustomed to should too much astonish them. 1 
 
 1 This clause is differently construed : some connect " prophetic Scrip- 
 tures " with " manifested," or made manifest. So Doddridge and Stuart ; 
 but Beza, Parens, and Macknight agree with Calvin, and connect the 
 words with "made known" or proclaimed. The conjunctive n after 2/« 
 favours this construction ; and ^« means here " by the means," or by the 
 aid and sanction, "of the prophetic Scriptures." Then the meaning is — 
 " that the mystery, hid for ages, is now manifest, that is, by the gospel, and 
 by means of the prophetic Scriptures, and consistently with the decree 
 (Itfirayh) or ordination of the eternal God, is made known to all nations 
 for the obedience of faith." According to this view is the exposition of 
 Calvin, which is no doubt, correct. 
 
 But it is more consistent with the tenor of the latter part of this epistle, 
 and with the other passages, such as Eph. iii. 4-6, and Col. i. 2G, 27, where 
 he mentions the same mystery, to consider the reference here to be exclu- 
 sively to the union of Jews and Gentiles, and not generally to the gospel, 
 as Calvin and others have thought. 
 
 There is a grammatical difficulty in the last verse : the relative * is 
 found before " glory." Beza and others considered it redundant. The 
 verse is literally as follows, — 
 
 27. To the only wise God, through Jesus Christ, to whom be the glory 
 for ever. Amen. 
 It is omitted in a few copies ; several copies have ccurS, which would read 
 
CHAP. XVI. 21. EPISTLE TO THE KOMANS. 555 
 
 If any one objects and says, that there is an inconsistency 
 in the words of Paul, because he says that the mystery, of 
 which God had testified by his Prophets, was hid throughout 
 all the ages ; — the solution of this knot is plainly given by 
 Peter, — that the Prophets, when they sedulously inquired 
 of the salvation made known to us, ministered, not to them- 
 selves, but to us. (1 Pet. i. 12.) God then was at that time 
 silent, though he spoke ; for he held in suspense the revela- 
 tion of those things concerning which he designed that his 
 servants should prophesy. 
 
 Though it is not agreed among the learned in what sense 
 he calls the gospel a hidden mystery in this place, and in 
 Eph. iii. 9, and in Col. i. 26 ; yet their opinion has most in 
 its favour, who apply it to the calling of the Gentiles, to 
 which Paul himself expressly refers in his Epistle to the 
 Colossians. Now, though I allow this to be one reason, I 
 yet cannot be brought to believe that it is the only reason. 
 It seems to me more probable that Paul had also a regard 
 to some other differences between the Old and the New 
 Testament. For though the Prophets formerly taught all 
 those things which have been explained by Christ and his 
 Apostles, yet they taught them with so much obscurity, 
 that in comparison with the clear brightness of gospel light, 
 it is no wonder that those things are said to have been hid- 
 den which are now made manifest. Nor was it indeed to 
 no purpose that Malachi declared that the Sun of righteous- 
 ness would arise, (Mai. iv. 2 ;) or that Isaiah had beforehand 
 so highly eulogized the embassy of the Messiah. And lastly, 
 it is not without reason that the gospel is called the king- 
 dom of God : but we may conclude from the event itself, 
 
 better: but its genuineness is rejected by Griesbach and others. The 
 ascription of praise is evidently given to God, as one who has contrived 
 and arranged his dispensation of grace and mercy : and his wisdom here 
 refers to the same thing, as in ch. xi. 33. However mysterious may his 
 dispensation appear to us with regard to the Jews and Gentiles, in leaving 
 the latter for so long a time in ignorance, in favouring the former only in 
 the first instance with a revelation of himself, and then in showing favour 
 to the Gentiles, and in rejecting the Jews for a time, and afterwards 
 restoring them — however mysterious all these things may appear, the 
 Apostle assures us that they are the arrangements of the only wise God. 
 — Ed. 
 
556 COMMENTARIES ON THE ROMANS. CHAP. XVI. 21. 
 
 that then only were opened the treasures of celestial wisdom, 
 when God appeared to his ancient people through his only- 
 begotten Son, as it were face to face, all shadows having 
 been done away. He again refers to the end, mentioned at 
 the beginning of the first chapter, for which the gospel is to 
 be preached, — that God may lead all nations to the obe- 
 dience of faith. 
 
 PRAISE FOR EVER TO 
 THE ONLY WISE GOD: 
 
 AMEN. 
 
 END OP THE COMMENTARIES ON THE EPISTLE TO THE ROMANS. 
 
A TRANSLATION 
 
 CALVIN'S VERSION 
 
 THE EPISTLE TO THE ROMANS. 
 
 CHAPTER I. 
 
 1 Paul, a servant of Jesus Christ, a called Apostle, chosen for 
 
 2 the gospel of God, which he had before promised by his Pro- 
 
 3 phets in the holy Scriptures, concerning his Son, who came 
 
 4 from the seed of David according to the flesh; declared the Son 
 of God in power, through the Spirit of holiness, by the resur- 
 
 5 rection from the dead, even Jesus Christ our Lord ; through 
 whom we have received grace and apostleship for the obedi- 
 
 6 ence of faith among all nations, for his name's sake ; among 
 
 7 whom ye are also the called of Jesus Christ ; To all of you who 
 are at Rome, beloved by God, called saints : grace to you, and 
 peace from God the Father, and the Lord Jesus Christ. 
 
 8 First indeed I give thanks to my God, through Jesus Christ, 
 for you all, because your faith is proclaimed through the whole 
 
 9 world. For my witness is God, whom I serve with my spirit 
 in the gospel of his Son, that I continually make mention of 
 
 10 you, in all my prayers, requesting that by some means a pros- 
 perous journey may some time be given me, through God's 
 
 11 will, to come to you : for I desire to see you, that I may impart 
 
 12 to you some spiritual gift to confirm you ; that is, that we may 
 mutually partake of encouragement through mutual faith, even 
 yours and mine. 
 
 13 And I would not that you- should not know, brethren, that I 
 have often proposed to come to you, (and have been hitherto 
 hindered,) that I might have some fruit among you as also 
 
 14 among other nations. Both to the Greeks and to the barba- 
 
 15 rians, both to the wise and to the foolish, am I a debtor; so 
 
558 NEW TRANSLATION OF THE CHAP. II. 2. 
 
 that, as far as I can, I am ready to preach the gospel to you 
 
 16 also who are at Rome; for I am not ashamed of the gospel of 
 Christ, since it is the power of God for salvation to every one 
 
 17 who believes, to the Jew first, then to the Greek ; for the 
 righteousness of God is in it revealed from faith to faith, as it 
 is written, " The just by his faith shall live." 
 
 18 Revealed also is the wrath of God from heaven, against all 
 the impiety and injustice of men, who unjustly suppress the truth 
 
 19 of God ; because what may be known of God, is manifest in 
 
 20 them, for God has manifested it to them; since his invisible 
 things are seen from the creation of the world, being understood 
 by his works, even his eternal power and divinity, so that they are 
 
 21 inexcusable; inasmuch as when they knew God, they glorified 
 him not as God, nor were thankful ; but became vain in their 
 
 22 thoughts, and darkened was their foolish heart: when they 
 
 23 thought themselves wise, they became fools, and changed the 
 glory of the incorruptible God into the likeness of an image, 
 into that of a corruptible man and of birds and of quadrupeds 
 and of reptiles. 
 
 24 Therefore God gave them up to the lusts of their own hearts 
 for uncleanness, that they might degrade their bodies among 
 
 25 themselves, who had transformed the truth respecting God 
 into falsehood, and worshipped and adored the creature above 
 
 26 the Creator; who is blessed for ever; Amen: — Therefore, I 
 say, God gave them up to disgraceful passions ; for their 
 women turned the natural habit into that which is contrary to 
 
 27 nature ; and in like manner the men also, having left off the 
 natural use of the woman, burned with mutual lust, one towards 
 another, males working filthiness with males, and receiving in 
 themselves the reward due to them for their going astray. 
 
 28 And as they chose not to retain the knowledge of God, God 
 gave them up to a reprobate mind, to do things not becoming ; 
 
 29 that they might be full of all unrighteousness, wickedness, lust, 
 avarice, malignity, being filled with envy, murder, strife, guile, 
 
 80 perversity, being whisperers, calumniators, haters of God, vil- 
 lanous, disdainful, haughty, inventors of evils, disobedient to 
 
 31 parents, without understanding, insociable, void of natural 
 
 32 affections, truce-breakers, merciless ; Who, when they knew 
 the judgment of God, that they who do such things are worthy 
 of death, not only do them, but approve of those who do them. 
 
 CHAPTER II. 
 
 Therefore inexcusable art thou, man, who judgest; for 
 in what thou judgest another, thou condemnest thyself, for 
 the same things doest thou who judgest. Now we know that 
 God's judgment is according to truth on those who do such 
 things. 
 
CHAP. II. 29. EPISTLE TO THE ROMANS. 559 
 
 3 And thinkest thou, man, who judgest those who do such 
 things and doest the same, that thou shalt escape the judgment 
 
 4 of God ? Or despisest thou the riches of his goodness and for- 
 bearance and gentleness, not knowing that the goodness of God 
 
 5 leads thee to repentance ? but according to thy hardness and a 
 heart that cannot repent, thou treasurest for thyself wrath for 
 the day of wrath and of the revelation of the righteous judg- 
 
 6 ment of God ; who will render to every one according to his 
 
 7 works, — to those indeed, who by perseverance in doing good, 
 
 8 seek glory and honour and immortality, eternal life ; but to those 
 who are contentious and disobedient to the truth and obey 
 
 9 unrighteousness, there shall be indignation and wrath : tribula- 
 tion and anguish shall be on every soul of man who doeth evil, ■ 
 
 10 the Jew first, then the Greek ; but glory and honour and peace 
 shall be to every one who works good, to the Jew first, then 
 
 11 to the Greek ; since there is no respect of persons with God. 
 
 12 For whosoever have without the law sinned, shall also with- 
 out the law perish ; but whosoever have under the law sinned, 
 
 13 shall by the law be judged : for not the hearers of the law are 
 just before God ; but they who do the law shall be justified. 
 
 14 When indeed the Gentiles, who have not the law, do by nature 
 the things of the law, they, having not the law, are a law to 
 
 15 themselves ; who show the work of the law written on their 
 hearts, their conscience at the same time attesting, and their 
 
 16 thoughts accusing or excusing each other, in the day in which 
 God will judge the secrets of men, according to my gospel, 
 through Jesus Christ. 
 
 17 Behold, thou art named a Jew, and restest in the law and 
 
 18 gloriest in God, and knowest his will and approvest of things 
 
 19 excellent, being instructed from the law, and art con6dent that 
 thou thyself art a leader to the blind, a light to those who are 
 
 20 in darkness, an instructor to the foolish, a teacher to the ignor- 
 ant, because thou hast the form of knowledge and of the truth 
 
 21 according to the law : Yet thou who teachest another, dost not 
 teach thyself; thou who preachest " steal not," stealest; thou 
 
 22 who sayest, " commit no adultery," committest adultery ; thou 
 
 23 who hatest idols, committest sacrilege ; thou who gloriest in the 
 
 24 law, by transgressing the law dishonourest God ; for the name 
 of God, as it is written, is reproached on your account among 
 the nations. 
 
 25 For circumcision indeed profits, if thou keep the law; but if 
 thou be a transgressor of the law, thy circumcision is turned 
 
 26 into uncircumcision. If then the uncircumcision keep the 
 righteousness of the law, shall not his uncircumcision be count- 
 
 27 ed for circumcision? and shall not he who is by nature uncir- 
 cumcision judge thee, (if he keep the law,) who by the letter and 
 
 28 circumcision art a transgressor of the law ? For not he who is 
 a Jew openly, is a Jew ; nor is that circumcision which is openly 
 
 29 in the flesh : but he who is one in secret is a Jew ; and circum- 
 
560 NEW TRANSLATION OF THE CHAP. III. 26. 
 
 cision is that of the heart, in the spirit, not in the letter ; the 
 praise of whom is not from men, but from God. 
 
 CHAPTER III. 
 
 1 What then is the privilege of the Jew, or what is the benefit 
 
 2 of circumcision ? Much in every way ; and first indeed, be- 
 cause to them have been intrusted the oracles of God. 
 
 3 What indeed if some have not believed ? Shall their unbe- 
 
 4 lief render void the faithfulness of God ? By no means ; but 
 let God be true, and every man false, as it is written, " That 
 thou mightest be justified in thy words, and overcome when 
 
 5 thou art judged." But if our unrighteousness commend the 
 righteousness of God, what shall we say? Is God unjust who 
 
 6 executes wrath ? (according to man I speak :) by no means ; 
 
 7 for how then shall God judge the world? If indeed the truth 
 of God has through my falsehood redounded to his glory, why 
 
 8 still am even I judged as asinner, — and ivhy not (as we are 
 reproached, and as some declare that we say) " Let us do 
 evils, that good things may come?" the judgment of whom 
 is just. 
 
 9 What then ? do we excel ? Not at all ; for we have before 
 brought a charge against both Jews and Greeks, that they are 
 
 10 all under sin; as it is written, " There is none righteous, not 
 
 1 1 indeed one ; there is none who understands, there is none who 
 
 12 seeks God ; all have turned aside ; they have become together 
 unprofitable ; there is none who doeth kindness, no, not even 
 
 13 one : An open grave is their throat ; with their tongues have 
 
 14 they dealt deceitfully : The poison of asps is under their lips: 
 
 15 Whose mouth is full of cursing and bitterness: Swift are their 
 
 16 feet to shed blood; ruin and misery are in their ways; and 
 
 17 the way of peace have they not known: There is no fear of 
 
 18 God before their eyes." 
 
 19 Now we know that whatever the law says, it speaks to those 
 who are under the law, that every mouth may be stopped, and 
 
 20 the whole world may become guilty before God : because no 
 flesh shall by the works of the law be justified before him, since 
 by the law is the knowledge of sin. 
 
 21 But now the righteousness of God without the law is mani- 
 
 22 fested, being approved by the law and the Prophets, — even the 
 righteousness of God through faith in Jesus Christ, which is to 
 all and upon all who believe : there is indeed no difference ; for 
 
 23 all have sinned, and are become destitute of the glory of God ; 
 
 24 and they are justified gratuitously by his grace through the re- 
 
 25 demption which is in Christ Jesus ; whom God lias set forth as 
 a propitiatory through faith in his blood, for a demonstration of 
 
 26 his righteousness on account of the remission of sins, which be- 
 fore existed through the forbearance of God, — for a demonstra- 
 
CHAP. IV. 17. EPISTLE TO THE BOMANS. 561 
 
 tion of his righteousness, at this time, that he might be just 
 and the justifier of him who believes in Jesus. 
 
 27 "Where then is glorying? It is excluded : by what law? of 
 
 28 works? no ; but by the law of faith. We then conclude, that 
 
 29 by faith is man justified without the works of the law. Is he 
 the God of the Jews only ? and not also of the Gentiles ? Yes, 
 
 30 of the Gentiles also ; since one is God, who will justify the 
 circumcision by faith and the uncircumcision through faith. 
 
 31 Do we then make void the law by faith? By no means; but 
 we confirm the law. 
 
 CHAPTER IV. 
 
 1 What shall we then say, that Abraham, our father according 
 
 2 to the flesh, had obtained ? For if Abraham was by works 
 justified, he has what he may glory in, but not before God. 
 
 3 But what saith the Scripture? " Abraham believed God, and 
 
 4 it was imputed to him for righteousness." To him indeed who 
 works the reward is not imputed as a grace, but as a debt : 
 
 5 but to him who works not, but believes on him who justifies 
 the ungodly, imputed is his faith for righteousness. 
 
 6 As David also describes the blessedness of the man, to 
 
 7 whom God imputes righteousness without works, " Blessed 
 are they whose iniquities are forgiven, and whose sins are 
 
 8 covered; blessed is the man to whom God has not imputed 
 sin." 
 
 9 Was then this blessedness on the circumcision only, or also 
 on the uncircumcision ? for we say, that imputed to Abraham 
 
 10 was faith for righteousness: how then was it imputed? when 
 he was in circumcision, or in uncircumcision ? not in circum- 
 
 11 cision, but in uncircumcision ; and he received the sign of cir- 
 cumcision as a seal of the righteousness of the faith which he 
 had in uncircumcision, that he might be the father of all who 
 believe while in uncircumcision, in order that to them also 
 
 12 righteousness might be imputed, — and the father of the cir- 
 cumcision, not to those who are in circumcision only, but who 
 walk in the footsteps of that faith which our father Abraham 
 had in uncircumcision. 
 
 13 It was not indeed by the law that the promise was to Abra- 
 ham and to his seed, that he should be the heir of the world, 
 
 14 but through the righteousness of faith. For if they who are 
 of the law are heirs, then made void is faith, and abolished 
 
 15 is the promise. For the law causeth wrath : but where no law 
 
 16 is, there is also no transgression. It is therefore by faith, that 
 it might be through grace, in order that the promise might be 
 sure to all the seed, not to that only which is of the law, but 
 
 17 which also is of the faith of Abraham, who is the father of us 
 all, (as it is written, " The father of many nations have I made 
 
 2n 
 
562 NEW TRANSLATION OF THE CHAP. V. 15. 
 
 thee,") before God whom he believed, who quickens the dead, 
 
 18 and calls things which are not, as though they were : Who 
 against hope believed through hope, that he would be the 
 father of many nations, according to what had been said, " So 
 
 19 shall thy seed be." And being not in faith weak, he consi- 
 dered not his own body, now dead, when he was nearly an 
 
 20 hundred years old, nor the dead womb of Sarah ; nor did he 
 indeed search into the promise of God through unbelief, but 
 
 21 was strengthened by faith, giving glory to God ; and being 
 assuredly persuaded, that what he had promised he was also 
 
 22 able to perform : and it was therefore imputed to him for 
 righteousness. 
 
 23 Now it was not written on his account only, that it was im- 
 
 24 puted to him : but also on our account, to whom it shall be 
 imputed, even to us who believe on him, who raised Jesus our 
 
 25 Lord from the dead ; who was delivered for our offences and 
 raised for our justification. 
 
 CHAPTER V. 
 
 1 Being then justified, we have peace with God through our 
 
 2 Lord Jesus Christ ; through whom we have had access by 
 faith to this grace in which we stand, and glory in the hope 
 
 3 of the glory of God : and not only so, but Ave glory also in 
 
 4 tribulations ; knowing that tribulation produces patience ; 
 
 5 and patience, experience ; and experience, hope : moreover, 
 hope makes us not ashamed, because the love of God is 
 diffused in our hearts by the Holy Spirit, who has been given 
 to us. 
 
 6 For Christ, when we were as yet as to time weak, died for 
 
 7 the ungodly. Hardly indeed for the just will any one die ; 
 but for the good perhaps some one may even venture to die : 
 
 8 but God confirms his love towards us, because when we were 
 
 9 yet sinners, Christ died for us. Much more then, having been 
 now justified by his blood, shall we be saved by him from wrath. 
 
 1 If indeed when we were enemies we were reconciled to God by 
 
 11 the death of his Son, much more, having been reconciled, shall 
 we be saved through his life : and not only so, but we also 
 glory in God through our Lord Jesus Christ, through whom we 
 have now received reconciliation. 
 
 12 Wherefore as by one man sin entered into the world, and 
 through sin death ; and so over all men has death spread, since 
 
 13 all have sinned ; (for until the law sin was in the world ; but 
 
 14 sin is not imputed when there is no law. Yet reign did sin 
 from Adam to Moses, even over them who had not sinned 
 after the likeness of the transgression of Adam, who is the 
 
 1 5 figure of him that was to come. But not as the offence, so 
 also the gift : for if through the offence of one many died, 
 
CHAP. VI. 17. EPISTLE TO THE EOMANS. 563 
 
 much more has the grace of God, and the gift of God through 
 
 16 grace, abounded unto many. And not as through one who 
 had sinned, so the gift ; for judgment was from one offence to 
 condemnation, but the gift is from many offences unto justi- 
 
 17 fication. For if by the offence of one death reigned through 
 one, much more shall they who have received abundance of 
 grace, and the gift of righteousness, reign in life through one, 
 
 18 Jesus Christ.) Therefore as through the offence of one judg- 
 ment came on all men to condemnation, so also through the 
 justification of one, the gift comes to all men to the justification 
 
 1 9 of life : for as through the disobedience of one man many were 
 made sinners, so also through the obedience of one many shall 
 be made righteous. 
 
 20 But the law intervened, that the offence might abound : but 
 where sin abounded, grace has superabounded ; that as sin has 
 reigned through death, so grace also might reign through 
 righteousness unto eternal life through Jesus Christ our Lord. 
 
 CHAPTER VI. 
 
 1 What then shall we say ? Shall we continue in sin that 
 
 2 grace may abound ? By no means : we who have died to sin, 
 
 3 how shall we still live in it ? Know ye not, that we all, who 
 have been baptized into Jesus Christ, have been baptized into 
 
 4 his death ? Buried then have we been with him through bap- 
 tism unto death, that as Christ was raised from the dead by 
 the glory of the Father, so Ave also should walk in newness of 
 
 5 life : for if we have been ingrafted in the likeness of his death, 
 
 6 doubtless we shall also be partakers of his resurrection ; know- 
 ing this, that our old man was crucified together with him, 
 that abolished might be the body of sin, so that we may no 
 
 7 longer serve sin : for he who has died, has been freed from sin. 
 
 8 Now if we have died with Christ, we believe that we shall 
 
 9 also live with him ; knowing that Christ, having been raised 
 
 10 from the dead, dies no more, death no more reigns over him : 
 for that he died, he once for sin died ; and that he lives, he 
 lives to God. 
 
 11 So also regard ye yourselves to be dead indeed to sin, but 
 
 12 alive to God in Christ Jesus our Lord. Let not sin then 
 
 13 reign in your mortal body, so as to obey it in its lusts. Nei- 
 ther present your members, as weapons of unrighteousness, to 
 sin ; but present yourselves to God, as alive from the dead, 
 
 14 and your members, as weapons of righteousness, to God : for 
 sin shall not rule over you, since ye are not under the law, 
 but under grace. 
 
 15 What then 1 ? Shall we sin, because we are not under the 
 
 16 law, but under grace? By no means: know ye not that to 
 whom ye present yourselves servants for obedience, ye are the 
 
 17 servants of him whom ye obey, whether of sin for death, or 
 
564i NEAV TRANSLATION OF THE CHAP. VII. 13. 
 
 of obedience for righteousness? But thanks to God; for ye 
 have been the servants of sin, but ye have obeyed from the 
 
 18 heart the form of doctrine into which you were delivered ; and 
 having been freed from sin, ye became the servants of right- 
 eousness. 
 
 19 1 speak what is human on account of the infirmity of your 
 flesh: As ye have presented your members to uncleanness and 
 to iniquity for iniquity, so also now present your members ser- 
 
 20 vants to righteousness for holiness : for when ye were the ser- 
 vants of sin, ye were free from righteousness. 
 
 21 What fruit therefore had you then in those things, of which 
 
 22 ye are now ashamed ? for their end is death ; but now, having 
 been freed from sin and made servants to God, ye have your 
 
 23 fruit, holiness, and your end, eternal life : for the wages of sin 
 is death ; but the gift of God is eternal life in Christ Jesus our 
 Lord. 
 
 CHAPTER, VII. 
 
 1 Know ye not, brethren, (for to those who know the law I 
 
 2 speak,) that the law rules over a man as long as he lives. For 
 a woman, subject to a husband, is bound by the law to a living 
 husband ; but if the husband die, she is loosed from the law of 
 
 3 her husband. While then the husband is living, she shall be 
 called an adulteress, if she be united to another man : but if 
 the husband be dead, she is freed from his law, so that she is 
 not an adulteress by marrying another man. 
 
 4 And thus, my brethren, are ye also dead to the law through 
 the body of Christ, that hereafter ye should be united to an- 
 other, even to him who has been raised from the dead, that ye 
 
 5 might bring forth fruit to God. For when ye were in the 
 flesh, the emotions of sin which are through the law wrought in 
 
 6 your members to bring forth fruit to death : but now ye are 
 loosed from the law, having died to that by which we were 
 held, that we might serve in newness of spirit, and not in the 
 oldness of the letter. 
 
 7 What then shall we say ? Is the law sin ? By no means : yet 
 sin I knew not except through the law ; for concupiscence I 
 
 8 had not known, had not the law said, " Thou shalt not lust." 
 And the occasion being taken, sin through the commandment 
 
 9 wrought in me every concupiscence. Sin indeed without the 
 law is dead : and I lived some time without the law ; but when 
 
 10 the commandment came, sin revived, and I died ; and the 
 commandment, which was for life, was found by me to be 
 
 11 unto death : for sin, taking occasion through the commandment, 
 
 12 led me astray, and through it slew me. So then the law in- 
 deed is holy, and the commandment holy and just and good. 
 
 13 Did then what is good become death to me? By no means: 
 but sin, that it might appear to be sin, wrought death in me 
 
CHAP. VIII. 11. EPISTLE TO THE ROMANS. 565 
 
 through that which is good, in order that sin through the com- 
 mandment might become above measure sinful. 
 
 14 We indeed know that the law is spiritual ; but I am carnal, 
 
 15 sold under sin : for what I work I know not; since what I 
 
 16 would, this I do not, but what I hate, this I do. If then, what 
 I would not, this I do, I consent to the law of God, that it is 
 
 17 good: and now, it is no longer I who do it, but sin which 
 
 1 8 dwells in me. 1 I indeed know that no good dwells in me, that is, 
 
 19 in my flesh ; for to will is present with me, but to perform what 
 is good I find not ; since the good I would I do not ; but the evil 
 
 20 1 would not, that I do. But if what I would not, that I do, it is 
 
 21 no longer 1 who do it, but sin which dwells in me, I find then a 
 law that while I am willing to do good, evil lies in wait for me. 
 
 22 I consent then to' the law of God according to the inner 
 
 23 man : but I see another law in my members, resisting the law 
 of my mind and making me captive to the law of sin which is 
 
 24 in my members. Miserable man am I ! who shall rescue me 
 
 25 from this body of death ? — I give thanks to God through Jesus 
 Christ our Lord : so then with the mind I serve myself the 
 law of God, but with the flesh the law of sin. 
 
 CHAPTER VIII. 
 
 1 There is now then no condemnation to those who are in 
 
 2 Christ Jesus, who walk not after the flesh, but after the Spirit. 
 For the law of the Spirit of life in Christ Jesus has made me 
 
 3 free from the law of sin and of death : for it being impossible 
 for the law, because it was weak through the flesh, God, hav- 
 ing sent his own Son in the likeness of sinful flesh, even by a 
 
 4 sin-offering condemned sin in the flesh ; that the justification of 
 the law might be fulfilled in us, who walk not after the flesh, 
 but after the Spirit. 
 
 5 For they who are after the flesh, think of the things of the 
 flesh ; but they who are after the Spirit, of the things of the 
 
 6 Spirit. Doubtless the thinking of the flesh is death ; but the 
 
 7 thinking of the Spirit is life and peace : because the thinking 
 of the flesh is enmity against God ; for to the law of God it is 
 
 8 not subject, nor can it be ; they therefore who are in the flesh, 
 cannot please God. 
 
 9 But ye are not in the flesh, but in the Spirit, if indeed the 
 Spirit of God dwells in you ; but if any one has not the Spirit 
 
 10 of Christ, he is not his. But if Christ is in you, the body in- 
 deed is dead with respect to sin, but the spirit is life with regard 
 
 11 to righteousness. If then the Spirit of him, who raised Jesus 
 from the dead, dwells in you, he who raised Christ from the 
 dead will quicken your mortal bodies through his Spirit who 
 dwells in you. 
 
 1 Here is repeated in a different way what had been before stated, only 
 the reference before was to the weakness of good, but here to the power of evil. 
 
5b'6 NEW TRANSLATION OF THE CHAP. VIII. 25. 
 
 12 So then, brethren, debtors we are, not to the flesh, that we 
 
 13 may live after the flesh ; for if ye live after the flesh, ye shall 
 die ; but if by the Spirit ye mortify the deeds of the flesh, ye 
 
 14 shall live : for as many as are led by the Spirit of God, these 
 are the sons of God. 
 
 15 Ye have not indeed received the spirit of bondage again to 
 fear ; but ye have received the spirit of adoption, through 
 
 16 whom we cry, Abba, Father: the very Spirit itself testifies 
 
 17 together with our spirit, that we are the sons of God : and if 
 sons, then heirs; the heirs of God, and co-heirs with Christ; 
 if indeed we suffer with him, that we may also be glorified to- 
 
 18 gether. I indeed judge, that the afflictions of this time are not 
 to be compared to the future glory which shall be revealed 
 to us. 
 
 19 For the intent expectation of the creation waits for the reve- 
 
 20 lation of the sons of God ; for to vanity has the creation been 
 subjected, not willingly, but on account of him who has sub- 
 
 21 jected it in hope; because the creation itself shall also be re- 
 claimed from the bondage of corruption into the glorious liberty 
 
 22 of the sons of God ; for we know that the whole creation 
 
 23 groans and labours in pain to this day : and not only so, but 
 we ourselves also, who have the beginnings of the Spirit, even 
 we ourselves do groan in ourselves, waiting for our adoption, 
 
 24 the redemption of our body ; for by hope are we saved : but 
 hope that is seen is not hope; for what one sees, how can he 
 
 25 hope for it ? If then for what we see not we hope, we wait for 
 it in patience. 1 
 
 1 To exhibit the meaning of this passage according to what is advanced in a 
 note in pp. 806, 307, it shall be presented here in lines, — 
 
 19. Truly the intent expectation of the creature 
 Waits for the revelation of the sons of God; 
 
 20. For to vanity has the creature been subjected, not willingly, 
 But on his account who has subjected it in hope ; 
 
 21. For even the creature itself shall be freed from the bondage of corrup- 
 
 tion, 
 Into the glorious liberty of the sons of God; 
 
 22. For we know that every creature groans together, 
 And together travails in pain to this day: — 
 
 23. And not only they, but we also ourselves, 
 Who possess the first-fruit of the Spirit, 
 Even we ourselves groan within ourselves, 
 Anxiously waiting for our adoption, 
 
 The redemption of our body ; 
 
 24. For in hope are we saved, 
 But hope seen is not hope ; 
 
 For what one sees, why does he yet hope for it ? 
 
 25. But if what we see not, we hope for, 
 We wait for it in patience. 
 
 We may indeed consider " every creature" in verse 22 as referring to every 
 renewed creature then living, (except the Apostles and those endowed with 
 the extraordinary gifts of the Spirit,) and all such from the beginning of the 
 world. In this case, " to this day" has a striking import. All God's servants 
 from the beginning had been groaning under the body of sin, and not only they, 
 but even those who had enjoyed the first outpouring of the Spirit, and had been 
 
CHAP. IX. 5. EPISTLE TO THE ROMANS. 567 
 
 26 And in like manner the Spirit also assists our infirmities ; 
 for what to pray for as we ought we know not ; but the Spirit 
 
 27 himself intercedes for us with groanings unuttei'able : and he 
 who searches the hearts knows the mind of the Spirit ; because 
 he intercedes according to God's will for the saints. 
 
 28 We further know, that to those who love God all things 
 co-operate for good, even to those who are called according to 
 
 29 his purpose : for whom he has foreknown, he has also predeter- 
 mined to be conformed to the image of his Son, that he might 
 
 30 be the first-born among many brethren ; and whom he has 
 predetermined, them has he also called ; and whom he has 
 called, them has he also justified ; and whom he has justified, 
 them has he also glorified. 
 
 31 What then shall we say to these things? If God be for us, 
 
 32 who can be against us? He who spared not his own Son, but 
 delivered him up for us all, how shall he not with him also 
 freely give us all things ? 
 
 33 Who shall bring an accusation against the elect of God ? God 
 
 34 is he who justifies. Who is he who condemns? Christ is he 
 who died ; nay, rather who has been raised, who also is at the 
 right hand of the Father, and who intercedes for us. 
 
 35 Who shall separate us from the love of Christ ? tribulation, 
 or distress, or persecution, or famine, or nakedness, or danger, 
 
 36 or sword? As it is written, "For thee we die daily, we are 
 
 37 counted as sheep destined for the slaughter :" but in all these 
 things we do more than overcome through him who has loved 
 
 38 us. For I am persuaded, that neither death nor life, neither 
 angels nor principalities nor powers, neither things present 
 
 39 nor things future, neither height nor depth, nor any other 
 created thing, shall be able to separate us from the love of God, 
 which is in Christ Jesus. 
 
 CHAPTER IX. 
 
 1 The truth I say in Christ, I lie not, my conscience bearing me 
 
 2 a testimony together with the Holy Spirit, that I have a great 
 
 3 grief and a continual sorrow in my heart ; for I myself could 
 wish to be an anathema from Christ for my brethren, my 
 
 4 kindred according to the flesh ; who are Israelites, whose are 
 the adoption and the glory and the covenants and the lawgiv- 
 
 5 ing and the worship and the promises ; whose are the fathers, 
 and from whom is Christ according to the flesh, who is above 
 all, God blessed for ever. Amen. 
 
 endued with extraordinary gifts. The gifts of the Spirit, however abundant, 
 did not free any from the bondage of corruption, from the body of sin ; but this 
 was an object of hope, for which they were to wait. The context, before and 
 after, clearly shows that the present condition of God's people is the subject. 
 — Ed. 
 
568 NEW TRANSLATION OF THE CHAP. IX. 31. 
 
 6 Not however as though God's word has failed; for not all 
 
 7 who are from Israel are Israelites ; nor are they who are the 
 seed of Abraham, on this account all sons; but, " In Isaac 
 
 8 shall thy seed be called ;" that is, They who are the sons of 
 the flesh, are not the sons of God; but they who are the sons 
 
 9 of the promise shall be counted for a seed. For the word of 
 promise is this, " According to this time shall I come, and 
 
 10 there shall be a son to Sarah." And not only //e, but Rebecca 
 
 1 1 also, who had conceived by one, our father Isaac ; for when 
 the children were not yet born, and had done neither good nor 
 evil, that the purpose of Gocl according to election might stand, 
 
 12 not by works, but through him who calls, it was said to her, 
 
 13 "The elder shall serve the younger;" according to what is 
 written, " Jacob have I loved, but Esau have I hated." 
 
 14 What then shall we say? Is there unrighteousness with 
 
 1 5 God ? By no means : for he says to Moses, " I wall have 
 mercy on whom I will have mercy, and I will have compas- 
 
 1 6 sion on whom I will have compassion." It is not then of him 
 who wills, nor of him who runs ; but of God who shows 
 
 17 mercy. For the Scripture saith to Pharaoh, " For this have 
 I raised thee, that I might show in thee my power, and that 
 
 18 my name might be proclaimed through the whole earth." So 
 then on whom he wills he has mercy, and whom he wills he 
 hardens. 
 
 19 Thou wilt then say to me, Why does he still blame ? His will, 
 
 20 who has resisted it f But, O man, who art thou who contend- 
 est in judgment with God? Does the earthen vessel say to 
 
 21 the potter, Why hast thou thus made me ? Has not the former 
 of the clay power, from the same mass, to make one vessel to 
 
 22 honour, another to dishonour? And what if God, willing to 
 show his wrath and to make known his power, has endured 
 
 23 with much patience the vessels of wrath, prepared for destruc- 
 tion ; that he might also make known the riches of his grace 
 towards the vessels of mercy, which he has foreprepared for 
 
 24 glory ? Whom he has also called, even us, not only from the 
 
 25 Jews, but also from the Gentiles ; as he says in Hosea, " I will 
 call them my people, who is not a people, and her beloved, 
 
 26 who is not beloved : and it shall be in the place where it was 
 said to them, ' Not my people are ye ;' there shall they be 
 
 27 called the sons of the living God :" and Isaiah exclaims re- 
 specting Israel, " Though the number of the sons of Israel 
 
 28 should be as the sand of the sea, yet only a remnant shall be 
 saved ; for the work he will finish and shorten, because a short- 
 
 29 ened work will the Lord do on the earth ;" as Isaiah had also 
 said before, " Except the Lord of hosts had left us a seed, we 
 should have been as Sodom and made like to Gomorrha." 
 
 30 What then shall we say? That the Gentiles, who did not 
 follow after righteousness, have obtained righteousness, even 
 
 31 the righteousness which is by faith : but Israel, by following 
 after the law of righteousness, has not attained to the law of 
 
CHAP. X. 21. EPISTLE TO THE ROMANS. 569 
 
 32 righteousness. Why ? Because [they followed after it] not by 
 faith, but as it were by works; for they have stumbled at the 
 
 33 stone of stumbling, according to what is written, " Behold, I 
 lay in Sion a stone of stumbling and a rock of oifence :" and, 
 " Every one who believes in him shall not be ashamed." 
 
 CHAPTER X. 
 
 1 Brethren, the kind desire of my heart, and prayer to God 
 
 2 for Israel, is for their salvation. For I bear to them a testi- 
 mony, that they have a zeal for God ; but not according to 
 
 3 knowledge : for being ignorant of the righteousness of God, 
 and seeking to establish their own righteousness, they have not 
 
 4 submitted to the righteousness of God; for the end of the law 
 is Christ for righteousness to every one who believes. 
 
 5 For Moses describes the righteousness which is by the law, 
 
 6 " The man who shall do these things shall live by them :" but 
 the righteousness, which is by faith, saith thus, " Say not in 
 thine heart, ' Who shall ascend into heaven V this is to bring 
 
 7 down Christ ; or, ' Who shall descend into the deep V that is 
 to bring up Christ again from the dead :" but what does it say ? 
 
 8 " Nigh thee is the word, in thy mouth and in thy heart :" this 
 
 9 is the word of faith which we preach, — That if thou wilt confess 
 with thy mouth the Lord Jesus, and believe in thy heart that 
 
 10 God has raised him from the dead, thou shalt be saved; for 
 with the heart we believe to righteousness, and with the mouth 
 
 11 confession is made to salvation ; for the Scripture says, " Every 
 
 12 one who believes in him shall not be ashamed :" for there is no 
 difference between the Jew and the Greek ; for the same is the 
 
 13 Lord of all, being rich to all who call on him ; for, " whoso- 
 ever shall call on the name of the Lord shall be saved." 
 
 14 How then shall they call on him in whom they have not be- 
 lieved ? and how shall they believe in him of whom they have 
 not heard? and how shall they hear without a preacher? and 
 
 15 how shall they preach except they be sent? As it is writ- 
 ten, " How beautiful are the feet of those who proclaim peace, 
 
 16 who proclaim good things !" But all have not obeyed the gos- 
 pel ; for Isaiah says, " Who has believed our report ?" 
 
 17 Faith then is by hearing, and hearing through the word of 
 
 18 God. But I say, Have they not heard? Yes, verily, "Into 
 all the earth has gone forth their sound, and into the ends of 
 
 19 the world their words." But I say, Has not Israel known? 
 First, Moses says, " I will provoke them to jealousy by them 
 who are not a people, and by a foolish nation will I irritate 
 
 20 them :" then Isaiah is bold and says, " I have been found by 
 those who sought me not, I have been made manifest to those 
 
 21 who inquired not for me;" but of Israel he says, " Daily have 
 I stretched forth my hands to a people disobedient and gain- 
 saying." 
 
570 NEW TRANSLATION OF THE CHAP. XI. 23. 
 
 CHAPTER XI. 
 
 1 I say then, Hath God cast away his people ? By no means; 
 for I also am an Israelite, from the seed of Abraham, from the 
 
 2 tribe of Benjamin. God has not cast away his people whom 
 he has foreknown.. Know ye not what the Scripture saith as 
 
 3 to Elias? how he appeals to God against Israel, saying, " Lord, 
 thy prophets have they killed, and thy altars have they pulled 
 
 4 down, and I am left alone, and they seek my life?" But what 
 says the answer of God to him ? " I have reserved for myself 
 seven thousand men, who have not bowed the knee to the 
 
 5 image of Baal." So now, even at this time, there is a remnant 
 
 6 according to the election of grace : and if through grace, then 
 no longer by works, otherwise grace is no longer grace ; but if 
 by works, then no longer by grace, otherwise work is no longer 
 work. 
 
 7 What then ? That which Israel seeks, he has not obtained ; 
 but election has obtained it, and the rest have been blinded, 
 
 8 as it is written, " God has given them the spirit of compunc- 
 tion, eyes so as not to see, and ears so as not to hear," even to 
 
 9 this day ; and David says, " Be their table for a snare and for 
 a trap, and for a stumbling, and for a recompense to them ; 
 
 10 darkened be their eyes so as not to see, and their back ever 
 bow thou down." 
 
 11 I say then, Have they stumbled so as wholly to fall? By 
 no means ; but by their fall salvation is come to the Gentiles 
 
 12 in order to provoke them to jealousy. But if their fall be the 
 riches of the world, and their diminution the riches of the 
 
 13 Gentiles, how much more their fulness? Even to you Gentiles 
 do I speak, — As far, doubtless, as I am the Apostle of the Gen- 
 
 14 tiles, I make illustrious my office, if by any means I shall pro- 
 
 15 voke to emulation my flesh, and shall save some of them. If 
 indeed their rejection be the reconciliation of the world, what 
 will be their resumption but life from the dead ? 
 
 16 Now if the first-fruits be holy, even so the lump ; and if the 
 
 17 root be holy, so also the branches. If indeed some of the 
 branches have been broken off, and thou, a wild olive, hast been 
 ingrafted instead of them, and hast become a partaker of the 
 
 18 root and fatness of the olive, glory not against the branches; 
 
 19 but if thou gloriest, it is not thou who bearest the root, but the 
 root thee. Thou wilt then say, " Broken off have been the 
 
 20 branches, that I might be ingrafted." Be it so : for unbelief 
 have they been broken off, and thou by faith standest ; be not 
 
 21 high-minded, but fear: for if God spaz*ed not the natural 
 branches, beware lest he should not spare thee. 
 
 22 See then the kindness and the severity of God ; towards those 
 indeed who have fallen, severity ; but towards thee kindness, if 
 thou continuest in his kindness ; otherwise thou also shalt be 
 
 23 cut off : and they, if they remain not in unbelief, shall be in- 
 
CHAP. XII. 9. EPISTLE TO THE EOMANS. 57l 
 
 24 grafted ; for God is able to ingraft them again. For if thou 
 hast been cut off from the wild olive, which is so by nature, and 
 hast contrary to nature been ingrafted in the true olive, much 
 more shall they, according to nature, be ingrafted in their own 
 olive. 
 
 25 I would not indeed, brethren, that you should be ignorant of 
 this mystery, lest you should be proud among yourselves, that 
 blindness has in part happened to Israel, until the fulness of 
 
 26 the Gentiles shall come in : and so all Israel shall be saved, as 
 it is written, " Come from Sion shall the Deliverer, and shall 
 
 27 turn away impieties from Jacob; and this shall be my covenant 
 
 28 with them, when I shall take away their sins." As to the 
 gospel they are indeed enemies on your account; but as to 
 
 29 election they are beloved on account of the fathers; for with- 
 
 30 out repentance are the gifts and the calling of God. As indeed 
 ye also formerly believed not God, but have now obtained 
 
 31 mercy through their unbelief; so also they have not now be- 
 lieved, because ye have obtained mercy, that they may also 
 
 32 obtain mercy : for God has shut up all under unbelief, that he 
 might show mercy to all. 
 
 33 O the depth of the riches both of the wisdom and of the 
 knowledge of God ! how incomprehensible are his judgments 
 
 34 and unsearchable his ways ! Who indeed has known the mind 
 
 35 of the Lord? or who has been to him a counsellor'? or, who 
 
 36 has first given to him, and it shall be rendered to him again? 
 for from him and through him and for him are all things : to 
 him be glory for ever. Amen. 
 
 CHAPTER XII. 
 
 1 I beseech you then, brethren, by the mercies of God, to 
 present your bodies a living sacrifice, holy, acceptable to God, 
 
 2 as your rational service. And conform not yourselves to this 
 world, but be ye transformed by the renovation of your mind, 
 that ye may prove what is the good and acceptable and perfect 
 will of God. 
 
 3 I indeed say, through the grace which has been given to me, 
 to every one of you, that he be not above measure wise, be- 
 yond what he ought to be wise ; but that he be wise unto so- 
 briety, as God has to each distributed the measure of faith. 
 
 4 For as in one body we have many members, but all the mem- 
 bers have not the same office ; so we, being many, are one 
 
 5 body in Christ, and severally members of one another. Now 
 
 6 having gifts differing according to the grace given to us, whether 
 
 7 prophecy, let us use it according to the analogy of faith ; or 
 
 8 ministry, in ministering ; or the teacher, in teaching ; or the 
 exhorter, in exhortation ; or the giver, in simplicity ; or the pre- 
 sident, with care ; or he who shows mercy, with cheerfulness. 
 
 9 Let love be undissembled : turn away from evil, cleave to 
 
572 NEW TRANSLATION OF THE CHAP. XIII. 12. 
 
 10 what is good. Be ready with brotherly love to love one an- 
 il other, anticipating each other with honour. In business be not 
 
 12 slothful, in spirit fervent, serving the time; Rejoicing in hope, 
 
 13 patient in tribulation, persevering in prayer, distributing to the 
 
 14 necessities of the saints, following hospitality. Bless those who 
 
 15 persecute you ; bless and pray for no evil. Rejoice with those 
 
 16 who rejoice, and weep with those who weep, having the same 
 feeling towards one another, not thinking arrogantly of your- 
 selves, but accommodating yourselves to humble things : be 
 
 17 not wise in your own esteem. To no man render evil for evil, 
 
 18 providing honest things before all men. If it be possible, as 
 far as you can, cultivate peace with all men. 
 
 19 Avenge not yourselves, beloved; but give place to wrath; 
 for it is written, "Mine is vengeance, and I will repay, saith 
 
 20 the Lord." If then thine enemy hungers, feed him ; if he 
 thirsts, give him drink : for by so doing, thou shalt heap coals 
 of fire on his head. Be not overcome by evil, but overcome 
 evil by good. 
 
 CHAPTER XIII. 
 
 1 Let every soul be subject to the supreme powers ; for there 
 is no power but from God ; and the powers that be have been 
 
 2 ordained by God. He therefore who resists the power, resists 
 the ordination of God ; and they who resist, shall for them- 
 selves receive judgment. 
 
 3 For princes are not for terror to good but to evil works : 
 wouldest thou then not fear the power ? Do good, and from it 
 
 4 thou shalt have praise ; for he is God's minister to thee for 
 good : but if thou doest any evil, fear ; for not in vain does he 
 bear the sword, since he is God's minister, an avenger for wrath 
 
 5 against those who do evil. It is therefore necessary to be sub- 
 ject, not only on account of wrath, but also on account of con- 
 science. 
 
 6 For this reason also pay tributes, since they are God's minis- 
 
 7 ters, constantly attending to this very thing. Render then to 
 all what is due ; to whom tribute is clue, tribute ; to whom cus- 
 tom, custom ; to whom fear, fear ; to whom honour, honour. 
 
 8 To no one owe ye anything, except to love one another ; for he 
 
 9 who loves another, has fulfilled the law ; for this, " Thou shalt 
 not commit adultery, Thou shalt not kill, Thou shalt not bear 
 false testimony, Thou shalt not covet, and if there be any other 
 
 10 precept, it is comprehended in this saying, Thou shalt love 
 thy neighbour as thyself." Love works no evil to a neighbour ; 
 the fulfilling then of the law is love. 
 
 1 1 Moreover, as ye know the time, that the hour is, when we 
 ought to have awakened already from sleep, (for nearer is now 
 
 12 our salvation than when we believed,) the night is far advanced, 
 
CHAP. XIV. 18. EPISTLE TO THE KOMANS. 573 
 
 and the day has approached ; let us then cast away the works 
 
 13 of darkness, and let us put on the armour of light : let us walk 
 decently as in the day, not in revellings and drunkenness, not 
 in chaniberings and lasciviousness, not in contention and envy ; 
 
 14 but put ye on the Lord Jesus Christ, and have no care for the 
 flesh for the sake of its lusts. 
 
 CHAPTER XIV. 
 
 1 Now him who is weak in faith receive, not for the debatings 
 of questions. 
 
 2 Let him indeed who believes eat everything ; but he who is 
 
 3 weak, eats herbs. Let not him who eats, despise him who ab- 
 stains ; and let not him who abstains, condemn him who eats, 
 
 4 since God has received him. Who art thou who judgest the 
 servant of another? to his own Lord he stands or falls: he 
 shall indeed stand, for God is able to make him stand. 
 
 5 One indeed esteems a day above a day ; but another esteems 
 every day alike: let every one be fully persuaded in his own 
 mind. 
 
 6 He who regards a day, regards it for the Lord ; and he who 
 regards not a day, regards it not for the Lord : he who eats, 
 eats for the Lord, for he gives thanks to God ; and he who ab- 
 
 7 stains, abstains for the Lord, and gives thanks to God : for no 
 
 8 one of us lives to himself, and no one dies to himself; for 
 whether we live, we live to the Lord, and whether we die, we 
 die to the Lord ; whether then we live or die, we are the Lord's. 
 
 9 For to this end Christ both died, and rose and lived again, that 
 he might be the Lord both of the dead and of the living. 
 
 10 But thou, 1 why dost thou judge thy brother ? or also thou, 2 
 why dost thou despise thy brother ? for we must all stand be- 
 ll fore the tribunal of Christ ; for it is written, " Live do I, saith 
 the Lord ; to me shall bow every knee, and every tongue shall 
 
 12 confess to God." Every one of us then shall give an account 
 
 13 of himself to God. Let us therefore no more judge one another ; 
 but rather j udge this, that no occasion of falling or an offence 
 be given to a brother. 
 
 14 1 know and am persuaded, that in the Lord Jesus nothing is 
 in itself unclean : but he who regards anything unclean, to him 
 
 15 it is unclean. But if on account of meat thy brother is grieved, 
 thou no longer walkest consistently with love : by thy meat 
 
 16 destroy not him for whom Christ died. Let not then your 
 
 17 good be subject to the evil-speaking of men : for the kingdom 
 of God is not meat and drink, but righteousness and peace and 
 
 18 joy through the Holy Spirit. For he who in these things 
 serves Christ, is acceptable to God and approved by men. 
 
 1 The Jewish convert. 2 The Gentile believer. 
 
5 74 NEW TRANSLATION OF THE CHAP. XV. 16. 
 
 19 Let us then follow the things of peace and of mutual edifica- 
 
 20 tion : on account of meat destroy not the work of God. 
 
 All things are indeed pure ; but evil it is for man to eat with 
 
 21 offence. It is good not to eat flesh, nor to drink wine, nor to 
 do anything, by which thy brother may fall, or be offended, or 
 be weakened. 
 
 22 Hast thou faith ? Have it for thyself before God : happy is 
 he who condemns not himself in that which he examines : but 
 he who is undecided, if he eat, is condemned ; for he eats not 
 in faith : and whatsoever is not from faith is sin. 
 
 CHAPTER XV. 
 
 1 Now we who are able ought to bear the infirmities of the 
 
 2 unable, and not to please ourselves : let indeed each of us 
 
 3 please Iris neighbour for good, to his edification. For even 
 Christ did not please himself; but, as it is written, "The re- 
 
 4 proaehes of those who reproached thee, fell upon me." For 
 whatsoever things have been before written, have been written 
 for our instruction, that through the patience and consolation 
 
 5 of the Scriptures we might have hope : and may the God of 
 patience and of consolation grant you to have the same mind 
 
 6 towards one another, according to Christ Jesus, that ye may 
 unanimously, with one mouth, glorify the God and Father of 
 our Lord Jesus Christ. 
 
 7 Receive ye then one another, as Christ has received us, to the 
 
 8 glory of God. Now I say, that Jesus Christ became the mi- 
 nister of the circumcision for the truth of God, to confirm the 
 
 9 promises made to the fathei's : the Gentiles also ought to glorify 
 God for his mercy, as it is written, " On this account will I 
 confess to thee among the Gentiles, and to thy name will I 
 
 10 sing :" and again he says, " Exult, ye Gentiles, with his people;" 
 
 11 and further, "Praise the Lord, all ye Gentiles, and praise him 
 
 12 together, all ye nations :" and again Isaiah says, "There shall 
 be the root of Jesse, and he who shall rise up to reign over the 
 
 13 Gentiles; in him shall the Gentiles hope." And may the God 
 of hope fill you with all joy and peace in believing, that ye 
 may abound in hope through the power of the Holy Spirit. 
 
 14 But I am persuaded, my brethren, even I myself, concern- 
 ing you, that ye are also yourselves full of goodness, having 
 been filled with all knowledge, being able to admonish one an- 
 
 15 other. The more boldly, however, have I written to you, my 
 brethren, in part, as putting you in mind, on account of the 
 
 16 grace given to me by God, that I should be the minister of 
 Christ to the Gentiles, consecrating the gospel of Christ, that 
 the offering up of the Gentiles might be acceptable, being sanc- 
 tified by the Holy Spirit. ' 
 
CHAP. XVI. 4. EPISTLE TO THE ROMANS. 575 
 
 17 I have therefore reason for glorying, through Jesus Christ, 
 
 18 in the things of God. I will not indeed dare to speak anything 
 of those things which Christ has not done through me, as to 
 
 19 the obedience of the Gentiles, by word and work, through the 
 power of signs and of wonders, through the power of the Holy 
 Spirit ; so that from Jerusalem, and round about to Illyricum, 
 
 20 I have spread more fully 1 the gospel of Christ ; thus endeavour- 
 ing to preach the gospel, not where Christ was named, that I 
 
 21 might not build on another's foundation ; but, as it is written, 
 " They to whom it has not been declared concerning him, shall 
 see ; and they who have not heard, shall understand." 
 
 22 I have on this account also been often hindered from coming 
 
 23 to you : but now, having a place no longer in these regions, 
 
 24 and having a desire for many years to come to you, when I go 
 to Spain, I shall come to you. For I hope that when I go 
 there I shall see you, and that I shall be brought on my way 
 thither by you, if however I shall first be in part filled by a 
 converse with you. 
 
 25 But I am now going to Jerusalem to minister to the saints : 
 
 26 for it has pleased Macedonia and Achaia to make a contribu- 
 
 27 tion to the saints who are at Jerusalem : it has pleased them, 
 I say, and their debtors they are ; for if the Gentiles have 
 partaken of their spiritual things, they ought also to minister 
 
 28 to them in temporal things. When therefore I shall have per- 
 formed this, and have sealed to them this fruit, I shall go by 
 
 29 you to Spain : and I know that when I come to you, I shall 
 come in the fulness of the blessing of the gospel of Christ. 
 
 30 Now I beseech you, brethren, by our Lord Jesus Christ and 
 by the love of the Spirit, that ye strive with me in your prayers 
 
 31 for me to God, that I may be delivered from the unbelieving 
 in Judea, and that my service, undertaken for Jerusalem, may 
 
 32 be acceptable to the saints ; that with joy I may come to you 
 by the will of God, and may, together with you, be refreshed. 
 And the God of peace be with you all. Amen. 
 
 CHAPTER XVI. 
 
 1 Now I commend to you Phoebe, our sister, who is a deacon - 
 
 2 ess of the Cenehrean Church ; that ye receive her in the Lord, 
 as it becomes saints, and that ye assist her in whatsoever matter 
 she may have need of you ; for she has been a helper to many, 
 and to me also. 
 
 3 Salute Prisca and Aquila, [my fellow-workers in Christ 
 
 4 Jesus, who for my life laid clown their own necks, to whom 
 
 1 " I have supplemented," is "what Calvin approves : the gospel had already 
 been partially preached, but Paul had filled up or supplied what was deficient. 
 
576 THE EPISTLE TO THE ROMANS. CHAP. XVI. 26. 
 
 not I alone give thanks, but also all the Churches of the 
 
 5 Gentiles,] and the Church in their house. 
 
 Salute Epenetus, my beloved, who is the first-fruit of Achaia 
 
 6 in the Lord. Salute Mary, who has laboured much Avith us. 
 
 7 Salute Andronicus and Junia, my kinsmen and my fellow-cap- 
 tives, who are celebrated among the Apostles, and who were 
 
 8 before me in Christ. Salute Amplias, my beloved in the 
 
 9 Lord. Salute Urban, our helper in Christ, and Stachys, my 
 
 10 beloved. Salute- Apelles, approved in Christ. Salute those 
 
 11 who are of the family of Aristobulus. Salute Herodion, my 
 kinsman. Salute those of the family of Narcissus, who are in 
 
 12 the Lord. Salute Tryphena and Tryphosa, who have laboured 
 much in the Lord. Salute the beloved Persis, who has 
 
 13 laboured much in the Lord. Salute Rufus, chosen in the Lord, 
 
 14 and his mother and mine. Salute Asyncritus, Phlegon, Her- 
 mas, Patrobas, Hermes, and the brethren who are with them. 
 
 15 Salute Philologus and Julia, Nereus and his sister, and Olym- 
 
 16 pas, and all the saints who are with them. Salute one another 
 with an holy kiss. The Churches of Christ salute you. 
 
 17 But I beseech you, brethren, to observe those who stir up 
 divisions and offences, contrary to the doctrine which ye have 
 
 18 learnt, and to avoid them : for they, who are such, serve not 
 our Lord Jesus Christ, but their own belly ; and by courteous 
 
 19 language and flattery deceive the hearts of the simple. Your 
 obedience indeed has been published to all : I am therefore 
 glad on your account ; but I wish you to be wise for good, and 
 
 20 simple for evil. And the God of peace shall shortly bruise 
 Satan under your feet. The grace of our Lord Jesus Christ be 
 with you. Amen. 
 
 21 Salute you do Timothy, my fellow-worker, and Lucius and 
 
 22 Jason and Sosipater, my kinsmen. Salute you do I Tertius, 
 
 23 who have written this Epistle, in the Lord. Salute you does 
 Gaius, my host and of the whole Church. Salute you does 
 
 24 Erastus, the treasurer of the city, and Quartus a brother. The 
 grace of our Lord Jesus Christ be with you all. Amen. 
 
 25 Now to him who is able to confirm you according to my 
 gospel, even the preaching of Jesus Christ according to the 
 
 26 revelation of the mystery, which was hid in former ages, but 
 has been now made known, and through the prophetic Scrip- 
 tures proclaimed, according to the appointment of the eternal 
 God, for the obedience of faith among all nations ; — to the only 
 wise God, through Jesus Christ, be glory for ever. Amen. 
 
 Sent to the Romans, from Corinth, by Phoebe, a 
 deaconess of the Cenchrean Church. 
 
 END OF THE NEW TRANSLATION. 
 
INDICES 
 
 COMMENTARIES 
 
 ST. PAUL'S EPISTLE TO THE ROMANS. 
 
 2o 
 
INDEX 
 
 OF GREEK WORDS EXPLAINED. 
 
 
 Page 
 
 
 Page 
 
 airidaSai 
 
 124 
 
 xuragysTv . . 
 
 115 
 
 d/jbdorupov 
 
 71 
 
 xgivtaOai 
 
 117 
 
 dXKa . 
 
 233 
 
 XVPIfjJ 
 
 466 
 
 dvah^a 
 
 388 
 
 XnrovpyrjCiai . , 
 
 536 
 
 avadq/xa 
 
 388 
 
 fiirahihovvroig 
 
 462 
 
 dvaXyrjuiav . 
 
 335 
 
 (LOPpufflV . . 
 
 104 
 
 d,v8pa~o<pdyovg 
 
 126 
 
 oiov rs 
 
 344 
 
 dvra^iag 
 
 479 
 
 6(aoiu){JjUti . . 
 
 223 
 
 uvtIXutqov 
 
 227 
 
 O'J . . < 
 
 172 
 
 uirdduav 
 
 335 
 
 <XaVT0TB 
 
 56 
 
 dffoffrvyovvrig 
 
 464 
 
 TagufyfkojGai 
 
 424 
 
 atfOivsiu . , 
 
 280 
 
 vr&pspyov 
 
 130 
 
 fiadog . 
 
 444 
 
 •Xipi . ^ . 
 
 282 
 
 rk ■ 
 
 195,286 
 
 KixXqpaxsvai 
 
 531 
 
 ypa<pa 
 
 387 
 
 TXyjsojfxa 
 
 531 
 
 is 
 
 288 
 
 v^o'israiMivovg 
 
 463 
 
 did 
 
 166 
 
 •xovriPioni 
 
 81 
 
 dixaioevwj 
 
 211 
 
 itoPyiicvi 
 
 81 
 
 dix.uib)/jt,a 
 
 211 
 
 itP<>kri"^iig 
 
 96 
 
 dpaorixov xaxou 
 
 81 
 
 KPoridivai 
 
 142 
 
 il hi 
 
 101,367 
 
 Grivo-^upziaSui 
 
 328 
 
 thai 
 
 318 
 
 cfropyfiv 
 
 464 
 
 tic av-bv 
 
 448 
 
 GVVUt/Tl\a.fl,QdviTCU 
 
 311 
 
 iXiOVVTOig 
 
 463 
 
 r'iXog 
 
 242 
 
 iV 
 
 412 
 
 rivu 
 
 535 
 
 h tp 
 
 278 
 
 to udvvarov . 
 
 278 
 
 s^a-vardv 
 
 256 
 
 rb yvoxsrbv 
 
 69 
 
 svXoysTv 
 
 469 
 
 rb typovijfiiU 
 
 285 
 
 lUPTjXSVai 
 
 153 
 
 rovrou 
 
 272 
 
 tiye/iovixbv 
 
 454 
 
 TXjrXOV . . 
 
 104 
 
 SsoervyeTg 
 
 81 
 
 vZoiffTug 
 
 82 
 
 dvfibg 
 
 92 
 
 \iiiipr\<pd'io\ig . 
 
 82 
 
 'iXaST'/jPiov 
 
 142 
 
 VKiPpecvziv . 
 
 456 
 
 xai ha 
 
 369 
 
 tpgovovGiv 
 
 285 
 
 xaipbg 
 
 488 
 
 Xgovos 
 
 488 
 
 xaxorjSilav 
 
 81 
 
 
 
 INDEX 
 
 OF HEBREW WORDS EXPLAINED. 
 
 a 
 pn 
 
 Page 
 
 281 
 
 . 69, 412 
 
 356 
 
 Dm 
 
 Page 
 375 
 357 
 400 
 
INDEX 
 
 OF PASSAGES REFERRED TO, QUOTED, OR EXPLAINED. 
 
 GENESIS. 
 
 1 SAMUEL. 
 
 Chap. 
 
 Ver. 
 
 Page 
 
 Chap. Ver. Page 
 
 
 
 
 
 
 
 Ii. 
 
 4 
 
 117 
 
 liii. 5 185 
 
 Chap. 
 
 Ver. 
 
 Page 
 
 Chap. 
 
 Ver. 
 
 Page 
 
 lvi. 
 
 11 
 
 322 
 
 lix. 7, 8 127 
 
 iii. 
 
 15 
 
 137 
 
 iv. 
 
 22 
 
 340 
 
 lxix. 
 
 10 
 
 515 
 
 20 437 
 
 vi. 
 
 3 
 
 273 
 
 
 
 
 
 22 
 
 419 
 
 lx. 1 341 
 
 
 5 
 
 235 
 
 
 
 
 
 23 
 
 419 
 
 lxi. 1 215 
 
 
 16 
 
 437 
 
 2 SA» EI., 
 
 lxxii. 
 
 7 
 
 337 
 
 lxv. 1 406 
 
 XV. 
 
 6 
 
 155 
 
 
 
 
 cvi. 
 
 30 
 
 161 
 
 
 xvii. 
 
 4 
 
 341 
 
 xxii. 
 
 50 
 
 521 
 
 cxvi. 
 
 11 
 
 116 
 
 
 
 7 
 
 165 
 441 
 
 
 
 
 cxvii. 
 cxxviii. 
 
 1 
 1 
 
 522 
 162 
 
 JEREMIAH. 
 
 
 20 
 
 346 
 
 1 KH rjs. 
 
 
 
 
 vii. 4 341 
 
 xviii. 
 
 23 
 
 328 
 
 
 
 
 
 
 
 13 407 
 
 
 25 
 
 120 
 
 xix. 
 
 10 
 
 412 
 
 PROVJ 
 
 ix. 24 71 
 
 xlviii. 
 
 16 
 
 339 
 
 
 18 
 
 413 
 
 ii. 
 
 14 
 
 83 
 
 102 
 xi. 7 407 
 
 EXODUS. 
 
 
 
 
 X. 
 
 7 
 
 183 
 
 xviii. 6 366 
 
 
 
 
 
 JOB. 
 
 
 xvi. 
 
 4 
 
 362 
 
 xxx. 22 52 
 
 iv. 
 
 22 
 16 
 
 339 
 359 
 
 xxxiv. 
 
 17 
 
 120 
 
 
 
 
 150 
 xxxi. 9 339 
 
 xxxii. 
 
 32 
 
 338 
 
 xl. 
 
 4 
 
 130 
 
 ISAIAH 
 
 
 33 112 
 
 
 
 
 
 
 
 
 
 
 439 
 
 
 
 
 
 
 
 i. 
 
 9 
 
 375 
 
 
 LEVIT) 
 
 PSALMS 
 
 
 11 
 
 341 
 
 EZEKIEL. 
 
 
 
 
 
 
 
 vi. 
 
 9 
 
 418 
 
 
 xviii. 
 
 5 
 
 387 
 
 i. 
 
 2 
 
 162 
 
 viii. 
 
 14 
 
 380 
 
 xi. 13 375 
 
 
 
 
 ii. 
 
 7 
 
 45 
 
 x. 
 
 22,23 
 
 374 
 
 xvi. 25 83 
 
 DEUTERC 
 
 iii. 
 
 6 
 
 322 
 
 xi. 
 
 10 
 
 522 
 
 xxxvi. 20 lU7 
 
 
 
 
 v. 
 
 9 
 
 126 
 
 xix. 
 
 18 
 
 299 
 
 
 iv. 
 
 1 
 
 95 
 
 X. 
 
 7 
 
 127 
 
 xxviii. 
 
 16 
 
 379 
 
 
 
 
 161 
 
 xiv. 
 
 1 
 
 126 
 
 
 22 
 
 375 
 
 DANIEL. 
 
 
 32 
 
 341 
 
 
 
 128 
 
 xxix. 
 
 10 
 
 418 
 
 
 X. 
 
 16 
 
 165 
 
 xviii. 
 
 49 
 
 521 
 
 xxxvii. 
 
 4 
 
 53 
 
 vi. 20 53 
 
 xxvii. 
 
 26 
 
 95 
 
 xix. 
 
 4 
 
 402 
 
 xlii. 
 
 8 
 
 502 
 
 
 xxix. 
 
 4 
 
 98 
 
 
 5 
 
 403 
 
 xlv. 
 
 9 
 
 366 
 
 
 XXX. 
 
 6 
 
 165 
 
 xxiii. 
 
 4 
 
 322 
 
 Iii. 
 
 5 
 
 107 
 
 HOSEA. 
 
 
 12 
 
 388 
 
 xxxvi. 
 
 1 
 
 127 
 
 
 7 
 
 399 
 
 
 xxxii. 
 
 21 
 
 404 
 
 xlvii. 
 
 5 
 
 522 
 
 
 15 
 
 532 
 
 i. 10 373 
 
 
 32 
 
 474 
 
 1. 
 
 16 
 
 105 
 
 liii. 
 
 1 
 
 400 
 
 ii. 23 299 
 
580 
 
 INDEX OF SCRIPTURE PASSAGES. 
 
 Chap. Ver. Page 
 
 ii. 23 371 
 
 372 
 
 442 
 
 xiii. 9 77 
 
 JOEL. 
 
 2 89 
 32 395 
 
 AMOS, 
 v. 18 89 
 
 HABAKKUK. 
 ii. 4 65 
 
 ZEPHANIAH. 
 i. 15 89 
 
 ZECHAKIAH. 
 xiii. 9 398 
 
 MALACHI. 
 
 i. 2, 3 352 
 iv. 2 555 
 
 MATTHEW. 
 
 v. 10 329 
 
 17 151 
 
 xii. 42 110 
 
 xviii. 19 539 
 
 20 539 
 
 MARK. 
 
 xvi. 15 531 
 20 530 
 
 LUKE, 
 vii. 37 196 
 
 Chap. Ver. Page 
 
 xi. 32 110 
 
 xxiv. 19 530 
 
 25 98 
 
 JOHN. 
 
 i. 14 44 
 
 17 387 
 
 ii. 19 46 
 
 iii. 16 142 
 
 23 47 
 
 v. 36 530 
 
 viii. 36 238 
 
 ix. 31 196 
 
 x. 18 46 
 
 293 
 
 xii. 43 140 
 
 xiv. 17 46 
 
 xv. 16 59 
 
 xvii. 3 71 
 
 ACTS. 
 
 ii. 22 530 
 
 iii. 25 341 
 
 344 
 
 vi. 7 48 
 
 ix. 15 47 
 
 xiv. 3 530 
 
 17 71 
 
 xviii. 2 544 
 
 xx. 23 538 
 
 xxviii. 26 418 
 
 1 CORINTHIANS. 
 
 iii. 11 532 
 
 iv. 5 100 
 
 vi. 13 506 
 
 viii. 8 506 
 
 x. 23 509 
 
 xii. 11 57 
 
 22 195 
 
 xiii. 9 460 
 
 xiv. 5 460 
 
 32 461 
 
 2 CORINTHIANS. 
 
 i. 23 54 
 
 iii. 6 112 
 
 iv. 8 191 
 
 Chap. Ver. Page 2 THESSALONIANS. 
 
 VI. 
 
 ix. 
 
 16 
 20 
 21 
 8 
 2 
 11 
 10 
 
 328 
 271 
 47 
 282 
 472 
 535 
 536 
 195 
 
 GALATIANS. 
 
 15 
 11 
 12 
 
 330 
 42 
 
 158 
 135 
 
 27 221 
 490 
 9 315 
 411 
 263 
 294 
 
 17 
 25 
 
 EPHESIANS. 
 
 i. 20 325 
 
 ii. 12 273 
 
 20 532 
 
 iii. 9 555 
 
 13 
 
 30 
 
 57 
 294 
 
 PHILIPPIANS. 
 
 i. 6 495 
 ii. 10 503 
 
 54 
 
 409 
 
 COLOSSIANS. 
 i. 26 555 
 
 1 THESSALONIANS. 
 
 Chap. Ver. Page 
 i. 6,9 328 
 
 1 TIMOTHY. 
 
 i. 17 342 
 v. 9, 11 543 
 
 TITUS, 
 i. 15 505 
 
 HEBREWS. 
 
 i. 2 169 
 
 14 330 
 
 ix. 15 144 
 
 xi. 3 71 
 
 xii. 18 296 
 
 xiii. 15 52 
 
 JAJJES. 
 
 i. 3 191 
 ii. 20 149 
 iv. 12 601 
 
 1 PETER. 
 
 i. 2 317 
 
 12 555 
 
 ii. 10 380 
 
 2 PETER. 
 
 i. 4 189 
 
 1 JOHN. 
 
 
 
 iii. 2 189 
 
 iv. 7 
 
 50 
 
 303 
 
 
 239 
 
 16 196 
 
 v. 3 
 
 65 
 
 iv. 10 315 
 
 23 
 
 452 
 
 v. 19,20 301 
 
GENERAL INDEX. 
 
 Abba, Father, 298, 299. 
 
 Abound, to, in hope, 525. 
 
 Abraham justified by faith through 
 life, after his regeneration, 134, 
 136 ; a pattern of the righteousness 
 by faith, 153, &c. ; a descent from, 
 an honour, 154; his faith desci'ibed, 
 156 ; how the heir of the world, 
 161; circumcised after he believed, 
 165 ; the father of the faithful, 174; 
 his strong faith, 177, 178; his laugh- 
 ter, blameless, 180; and Lot, ex- 
 amples of distress, 328 ; all his 
 children not God's children, 344. 
 
 Acceptable, sacrifices, to God, 451. 
 
 Access to God through Christ, 188. 
 
 Achaia, Epenetus the first-fruit of, 
 545 ; sent contributions to Jerusa- 
 lem, 535, 536. 
 
 Adam, when he became a sinner, 
 shunned God's presence, 140; and 
 Christ, compared, 199-213 ; death 
 reigned from, to Moses, 204 ; a 
 type of Christ, 204, 205 ; and 
 Christ, how they differ, 210; dis- 
 obedience of, 212,213. 
 
 Admonitions, two things necessary for 
 administering, 526. 
 
 Adoption, the spirit of, 295-299 ; the, 
 of our body, to be waited for, 309 ; 
 belonged to Israel, 339 ; based on 
 God's mercy alone, 409. 
 
 Adversaries, the, of the truth, ever 
 slanderous, 122, 123. 
 
 Advei'sities turned into blessings, 327. 
 
 Afflictions, promote the glory of the 
 faithful, 190-192 ; are only momen- 
 tary, 302 ; ought to be patiently 
 borne, 316-319. 
 
 Alive, to be, without the law, 255. 
 
 Ambition, the cause of discord, 470. 
 
 Ambrose, his view of " name " in ch. 
 
 i. 5, 47. 
 Ammonius, quoted, 81. 
 Anabaptists denied oaths to be lawful 
 53, 54. 
 
 Analogy, the, of faith, 459. 
 
 Anathema, the meaning of, 335. 
 
 Antiquity often fabulous, 43. 
 
 Apostles, pretended successors of, 42 ; 
 their special office, 49 ; how they 
 quoted Scripture, 117, 438. 
 
 Apostleship, the, a favour, 47 ; its pe- 
 culiar work, 531, 532. 
 
 Approbation, the, of vices, a heinous 
 sin, 82, 83. 
 
 Approval, a twofold, 103. 
 
 Arts and sciences, worthless, compared 
 with the knowledge of God, 126. 
 
 Ashamed, the believer shall not be, 
 380. 
 
 Aquila saluted, 544. 
 
 Assurance, given by the Spirit, 299 ; 
 the, of God's love, a sufficient sup- 
 port, 323 ; the, of salvation, rests 
 on two foundations, 389. 
 
 Assured, to be fully, in one's own mind, 
 496,^497. 
 
 Asylum, the, of the sinner, faith, 155. 
 
 Avenge, to, forbidden, 473. 
 
 Avenger, the, assumes God's office, 475. 
 
 Augustine, his notion as to the word, 
 Paul, 40 ; referred to on image- 
 worship, 75 ; his saying respecting 
 mercy, 82 ; his false view of " the 
 righteousness of God," 134 ; what 
 he says of Abraham disapproved, 
 178 ; mistaken in his view of "the 
 love of God," 193 ; what he says of 
 the " law," wrong, 214 ; his opinion 
 of the tenth commandment, 252 ; 
 retracted his opinion on chap, vii., 
 264 ; how he calls the Christian 
 conflict, 270; quoted on chap, viii., 
 15, 298 ; his view of, "ajl things" 
 in chap. viii. 28, disapproved, 315; 
 his answer to Pelagius, 358 ; a say- 
 ing of, 382. 
 Authority belongs only to God's word, 
 1 25 ; not given to truth by the 
 Church, 401, 402 ; the civil, to re- 
 sist, is to resist God, 478, 479. 
 
 B 
 
 Babylon, restoration from, a type of 
 spiritual restoration, 374. 
 
582 
 
 GENERAL INDEX. 
 
 Banner, an universal, hoisted by Paul, 
 395. 
 
 Baptism, without holiness, an empty 
 sign, 109; alone does not justify, 
 109 ; substituted for circumcision, 
 165, 166 ; sins after, as well as be- 
 fore, forgiven, 208, 209 ; what it 
 signifies, 220 ; sometimes taken as 
 connected with what it typifies, 221. 
 
 Barrenness of Sarah, 177. 
 
 Beginnings, the, of the Spirit, 308. 
 
 Benefits, earthly, pledges to the godly 
 of eternal life, 169. 
 
 Benevolence, the, of God, its design, 87. 
 
 Blasphemers, how they excuse them- 
 selves, 294. 
 
 Blasphemy, the, of fanatics, 287 ; of 
 the Papists, in making truth de- 
 pendent on the Church, 401, 402. 
 
 Bless, to, persecutors, 468. 
 
 Blessing, the fulness of, what, 537. 
 
 Blessings, earthly, given for different 
 purposes, 88. 
 
 Blindness, a judgment on the Jews, 
 418, 419 ; in part, what it means, 
 436. 
 
 Bodies, mortal, what they mean, 293 ; 
 to be presented as living sacrifices, 
 451,452. 
 
 Body, the, of sin, how crucified, 224 ; 
 the, of death, 272 ; taken for the 
 corrupt nature of man, 29 1 . 
 
 Bondage, the spirit of, 295-298 ; the, 
 of corruption, 305. 
 
 Bond of unity, Christ the, 518. 
 
 Branches, natural, the Jews were, 430. 
 
 Brother, a, to judge, is to assume God's 
 office, 501. 
 
 Brotherly love, how to be exercised, 
 464. 
 
 Bucer, quoted, 51, 58. 
 
 Building on another's foundation, 532. 
 
 Budseus, quoted, 338. 
 
 Business, not to be slothful in, 465. 
 
 Calltng, distinguished from election, 
 319; and works, opposed to each 
 other, 351 ; an evidence of election, 
 373 ; on God, a proof of faith, 397; 
 effectual, 401. 
 
 Calumny, that grace favours sin, 236 ; 
 that God is unjust in election, 354. 
 
 Care for the flesh, what it ought to be, 
 490, 491. 
 
 Cenchrea, the Church at, 542. 
 
 Ceremonies, the works of the law not 
 confined to, 159; not meant by the 
 law which cannot justify, 280, 379; 
 lawful, when appointed by God, 341. 
 
 Cheerfulness, mercy to be shown with, 
 463. 
 
 Chosen, the, of the Father, committed 
 to Christ's care, 49. 
 
 Christ, the manifestation of, twofold, 
 137; a propitiatory, 141, 142; re- 
 stores the inheritance lost in Adam, 
 169; was delivered for our offences, 
 184 ; was raised for our justifica- 
 tion, 185 ; is our peace, 187, 188 ; 
 died for the ungodly, 194, 195 ; re- 
 conciled sinners, 197, 198 ; and 
 Adam, compared, 199-213 ; how 
 they differ, 210 ; died once to sin, 
 227 ; how he dwells in his people, 
 291; is an example in suffering, 
 328 ; is the brother of all the faith- 
 ful, 318 ; is filled with all blessings, 
 322, 323 ; is our mediator and in- 
 tercessor, 325 ; descended from the 
 Jews, 341 ; his two natures, 342 ; 
 and Moses, contrasted, 387 ; died 
 and arose, that he might be the 
 Lord of all, 500 ; his eternal di- 
 vinity, 502, 503 ; pleased not him- 
 self, 515; became a minister of the 
 circumcision for two ends, 520-522. 
 
 Christian philosophy, what, 241; the, 
 priesthood, 527. 
 
 Christians die to sin, 218, 219; rise to 
 a new life, 228, 229. 
 
 Church, the truth's authority not de- 
 rived from, 402; to judge of, by 
 appearances, not right, 411, 412; 
 the sacrifices of, 452 ; its true 
 unity, 549. 
 
 Chrysostom, his mistake as to the works 
 of the law, 131 ; his opinion of 
 "likeness," 223; quoted on chap, 
 viii. 3, 281 ; his homilies referred 
 to, 547. 
 
 Cicero, quoted, 92, 124. 
 
 Circumcision a symbol of God's cove- 
 nant, 108 ; its true character, 108; 
 required perfection, 109 ; what it 
 really signifies, 111; why gloried 
 in by the Jews, 132, 163; a seal of 
 the righteousness of faith, 1 64, 1 65; 
 why administered to infants, 1 65 ; 
 why discontinued, 166. 
 
 Civil powers. See Magistrates. 
 
 Clay, the, the former of, 366. 
 
 Coals of fire, to heap, what, 475, 476. 
 
 Commandment, the, found to be to 
 death, 256; is holy, just, and good, 
 257, 258. 
 
 Communication, mutual, required of 
 the faithful, 459. 
 
 Compunction, the spirit of, 418. 
 
 Condemnation, doubly merited, 84 ; 
 the, of the impenitent increased by 
 
GENEKAL INDEX. 
 
 583 
 
 God's bounty, 88; none to those in 
 Christ, 275, 276. 
 
 Confession, necessary, 392. 
 
 Confidence, the ground of, 326 ; in- 
 creases obligation, 534. 
 
 Conflict, the, of the faithful, 179; dif- 
 ferent in the natural and in the 
 spiritual man, 262, 263; how it ex- 
 ists in the Christian, 270. 
 
 Conform, to, we ought not, to this world, 
 453, 454. 
 
 Congruity and condignity, 147. 
 
 Conjecture, the moral, of the School- 
 men, 1 73, 1 89, 300. 
 
 Conquer. See Overcome. 
 
 Conscience, ascribed to the heathens, 
 98; appealed to by Paul, 334. 
 
 Consciences, quieted only by faith, 135, 
 168, 170, 187. 
 
 Consolation and patience, given by the 
 Scriptures, 517; the author of, God, 
 517, 518. 
 
 Contention, the effect of envy, 490. 
 
 Contentious, the, threatened with 
 wrath, 91. 
 
 Corruption, the, of the heathens, 78, 
 79; the, of all mankind, 125-130, 
 199-205. 
 
 Counsel, God's, hidden, not to be 
 curiously searched, 287, 446, 447. 
 
 Counsellor, a strange one, 105; none to 
 God, 446. 
 
 Courteousness, to be limited, 473. 
 
 Covenant, the old, was spiritual, 
 521. 
 
 Covenants, the, belonged to the Jews, 
 340. 
 
 Coveting, made known by the law, 
 251,252. 
 
 Creation, the, ought to lead us to the 
 Creator, 70; waits for renovation, 
 303-306. 
 
 Creature, the, subject to vanity, 304. 
 
 Creatures, rational and irrational, the 
 renovation of, 305, 306. 
 
 Crucified, the old man is to be, 226, 
 227. 
 
 Curiosity, not to he indulged on intri- 
 cate questions, 353. 
 
 Custom, due to rulers, 483. 
 
 D 
 
 Darkness, the works of, 487, 488. 
 David, Christ's descent from, 44; was 
 
 justified by faith after a long life of 
 
 holiness, 1 36 ; his imprecation on 
 
 his enemies, 419. 
 Day, the, of Judgment, a day of wrath 
 
 to the wicked, 89; what it means, 
 
 489. 
 
 Days, a difference made in, by the 
 Jews, 496 ; the observance of, an 
 infirmity, 497. 
 
 Death, its reign from Adam to Moses, 
 204, 205; derives its power from 
 sin, 215; the, of sin, the life of 
 man, 255 ; the body of, 272 ; how 
 to be wished, 273, 274; the law of, 
 277; the punishment of, given to 
 the magistrate, 481, 482. 
 
 Debatings, the, of questions, 492,493. 
 
 Debtor, a, Paul, to all, 60. 
 
 Debtors, none to the flesh, 293, 294; 
 the Gentiles to the Jews, 336. 
 
 Deity, a, the idea of, implanted in all, 
 71. 
 
 Depth, the, of God's wisdom and 
 knowledge, 444, 445. 
 
 Despair makes men to seek death, 273. 
 
 Destroy, to, a brother, by meat, 505, 
 506. 
 
 Devil, the, accuser of the faithful, 324. 
 
 Die, to, to the Lord, what, 499. 
 
 Difference, none in justification, 139 ; 
 between the Jews and the Gentiles, 
 from God's favour, 150 ; between 
 Jacob and Esau, 351, 352; between 
 the law and the gospel, 388; none 
 between the Jew and the Greek, 
 395; between the gospel and phi- 
 losophy, 449 ; a, in opinion, leads to 
 discord, 492 ; in days among the 
 Jews, 496. 
 
 Diminution, the, of the Jews, 422, 423. 
 
 Discord, occasioned by ambition, 470. 
 
 Disobedience, the, of Adam, 212, 213. 
 
 Dispensation, the, of the law and of 
 the gospel, 297; the Mosaic, the 
 design of, 386, 387. 
 
 Distinction. See Difference. 
 
 Distress, defined, 328. 
 
 Diversity, the, of gifts, 458, 459. 
 
 Divinity, the, and the humanity of 
 Christ, 44; the, of God, proved by 
 his works, 70; the, of Christ, at- 
 tested, 502, 503. 
 
 Dominion, not allowed to sin, 230-233; 
 the, of sin, when it ceases, 236; 
 the, of Christ, over the living and 
 the dead, 500. 
 
 Domitian, as described by Pliny, 127. 
 
 Drunkenness, leads to revelling, 489. 
 
 E 
 
 Edification, what promotes it, to be 
 followed, 508, 509 ; to, to please 
 one another, 514, 515. 
 
 Elder, the, serving the younger, 351, 
 352. 
 
 Elect, the, cannot be condemned, 
 
584 
 
 GENERAL INDEX. 
 
 323, 324; a remnant, 401, 402, 413, 
 414. 
 
 Election, general and particular, 343- 
 353, 440, 441 ; not confined to Ab- 
 raham's children, 345; not based 
 on works, 350, 351 ; is to be re- 
 ferred to God's counsel, 357 ; a 
 great mystery, 367 ; dependent 
 only on God's good pleasure, 370; 
 not confined to nations, 371 ; ma- 
 nifested by calling, 373 ; the, the 
 grace of, 414; what it means in 
 \ chap. xi. 7, 416. 
 
 Elections, two, as to Israel, 345. 
 
 Elias, his complaint against Israel, 
 411-413; 7000 reserved by God in 
 his time, 413. 
 
 Emotions, the, of sin, 249. 
 
 Emulation, the Jews provoked to, by 
 the Gentiles, 424. 
 
 End, the, of the law, Christ is, 383, 
 384. 
 
 Enemy, an, ought to be fed, 475. 
 
 Enemies, no evil to be imprecated on, 
 468; to wish evil to, natural to 
 man, 469. 
 
 Envy, and pride, prevent improve- 
 ment, 58 ; no ground for, 395; 
 produces contention, 490. 
 
 Equality among Christians, 501. 
 
 Epenetus, the first-fruits of Achaia, 
 545. 
 
 Erasmus, quoted, 60, 92, 179, 1 81, 205, 
 229, 236, 264, 277-279, 285, 303, 
 464, 469, 471, 527, 545. 
 
 Esau, why rejected, 349-352. 
 
 Eternal life, to whom promised, 90; 
 the gift of God, 242. 
 
 Eusebius referred to, 75. 
 
 Evil, to turn away from, 464; to be 
 overcome by good, 476; not done 
 by love, 487. 
 
 Example, the, of Christ, in not pleas- 
 ing himself, 515. 
 
 Examples, the, of Scripture, for our 
 instruction, 182, 183. 
 
 Excellencies, those of a neutral kind, 
 104,105. . 
 
 Excision, the, of the Gentiles, threat- 
 ened, 433 ; two modes of, 433, 434. 
 
 Exhortations are to follow doctrines, 
 229, 293, 294. 
 
 Exhorting, the office of, 462. 
 
 Experience, produced by patience, 191. 
 
 Expressions, paraphrastic, the design 
 of, 184. 
 
 F 
 
 Fatth, the, obedience of, 48 ; the, of 
 the Romans, 52 ; the peculiar gift 
 of God, 52; from, to faith, 65; the 
 
 righteous live by, 65, 66 ; receives 
 all from God, 148; and works, 
 blended by the self-righteous, 148; 
 the, of Abraham, 155, 156 ; brings 
 nothing but a confession of need 
 and misery, 155 ; how counted 
 righteousness, 158, 159; and sacra- 
 ments, to be distinguished, 167; 
 borrows nothing from the law, 167; 
 different from regeneration, 173 ; 
 mounts on celestial wings, 176; 
 its weakness, twofold, 1 79 ; regards 
 not human weakness but God's 
 power, 181; and the word, con- 
 nected, 182; the true defined, 189; 
 sustained by promises, 326 ; and 
 works, incompatible, 379 ; its seat, 
 the heart, 393 ; produced by the 
 word, 397 ; comes by hearing, 401 ; 
 based on God's truth, 401 ; impli- 
 cit, of the Papists, vain, 401, 402 ; 
 generates humility and fear, 429 ; 
 perseverance in, flows from God's 
 election, 432 ; the weak in, how to 
 be treated, 491-503; to act with- 
 out, a sin, 512. 
 
 Faithful, the, ought, like Abraham, to 
 believe against hope, 180 ; groau 
 and wait, 306; are one body in 
 Christ, 458. 
 
 Falsehoods, the duty of exposing, 
 123. 
 
 Fanatics, their blasphemy, 287. 
 
 Fathers, the, were saved through 
 Christ, 195; how they differed from 
 us, 297. 
 
 Fear, the, of God, takes from the flesh 
 its sovereignty, 276 ; alone quelled 
 by forgiveness, 298 ; compatible 
 with the assurance of faith, 429; 
 due to those in power, 482, 483. 
 
 Feeding an enemy, what, 475. 
 
 Feelings, of two kinds, in the faithful, 
 308 ; of two kinds, entertained by 
 Paul, 335. 
 
 Fervent, to be, in the Spirit, 465. 
 
 First-born, the Jews were, in God's 
 family, 437. 
 
 First-fruit, the, and the lump, in what 
 sense holy, 425-427. 
 
 Flesh, what it means, 133 ; the, mur- 
 murs against God's mysteries, 234, 
 253; to be in, what, 249; means 
 corrupt nature, 267; the, to walk 
 after, what, 284, 285 ; the, the 
 thinking of, 285, 286. 
 
 Forbearance, the, of God, 145. 
 
 Foreknowledge, its meaning, 316-318; 
 not a simple prescience, 410; the, 
 of works, to blend with election, 
 absurd, 415. 
 
GENERAL INDEX. 
 
 585 
 
 Foundation, another's, Paul built not 
 
 on, 532. 
 Freedom, from the law, only through 
 
 Christ, 247, 248; from sin and the 
 
 law, cotemporaneous, 248, 249; 
 
 from sin, gained only by Christ, 
 
 288. 
 Free-will, proved false, 262 ; carried 
 
 high by Sophists, 288. 
 Fruit, Paul wished to gather, among 
 
 the Romans, 59; the, of charity, to 
 
 seal, what, 536, 537. 
 Fulness, the, of the Jews, 422; of the 
 
 Gentiles, 436 ; of blessings, what, 
 
 537. 
 
 G 
 
 Garrulity, the, of hypocrites, 105. 
 
 Gentiles, the, a law to themselves, 96- 
 98; had some knowledge of the law, 
 98; ascribed majesty to idols, 106; 
 called the uncircumcision, 110; all 
 under sin, 123, 124; justified in the 
 same way with the Jews, 134-139, 
 149, 150; obtained righteousness 
 without seeking it, 377, 378 ; had 
 the preaching of God's works, 402- 
 404 ; received mercy in order to 
 provoke the Jews to jealousy, 404, 
 405 ; their calling foretold by Isaiah, 
 405, 406 ; will be benefited by the 
 restoration of the Jews, 422, 423 ; 
 the Jews provoked to emulation by 
 the, 424 ; compared to a wild olive, 
 427-430; warned not to glory, 428; 
 the calling of, foretold in various 
 passages, 521-523; their offering 
 up to God, the object of Paul's 
 ministry, 528 ; how made obedient, 
 529 ; the gospel preached to them 
 according to God's command, 553- 
 556. See Heathens. 
 
 Gift, the, of Prophecy, 459, 460. 
 
 Gifts, God's object in granting, 57 ; 
 
 ,-. the, of God, ought to be valued, 
 336, 337 ; the, and calling of God, 
 without repentance, 440, 441 ; va- 
 rious, in the Church, 457-463. 
 
 Glory, the, of God, to come short of, 
 140 ; given to God by faith, 180; 
 the, of the Father, its meaning, 
 222 ; the, what it means in ch. ix. 
 4, 340 ; the riches of, 369. 
 
 Glorying excluded, 147; not allowed 
 to Abraham, 154, 155. 
 
 God, his greatness incomprehensible, 
 69 ; his power and divinity made 
 evident by his works, 70, 71 ; gave 
 up the heathens to vile lusts, 76, 77 ; 
 gave them up to a perverted mind, 
 79, 80 ; is an. impartial judge, 85 ; 
 
 is necessarily a righteous judge, 
 120, 121; works good by evil, 122; 
 his power not easily believed, 181; 
 his love diffused in the heart by 
 the Spirit, 1 92 ; confirms his love, 
 196, 197; is pleased with nothing 
 but righteousness, 287 ; is the 
 searcher of hearts, 313, 314; turns 
 evils into benefits, 314 ; his favour 
 all-sufficient, 322; spared not his 
 own Son, 322 ; his gifts, wherever 
 found, to be valued, 336-341 ; is 
 debtor to none, 356, 447, 448 ; 
 shows mercy to whom he wills, 
 361 ; hardens whom he wills, 362; 
 is silent on some things, because 
 we cannot understand them, 365 ; 
 preached to the Gentiles by his 
 works, 402, 403 ; ever preserves a 
 Church for himself, 411; his gifts 
 and calling irrevocable, 440, 441 ; 
 the depth of his wisdom and know- 
 ledge, 444, 445; ordains the powers 
 that be, 477, 478; claims authority 
 over life and death, 499 ; the, of 
 hope, 524 ; the, of peace, 540 ; is 
 the only wise, 552. 
 
 Godly, the, enjoy lawfully what they 
 have, 169 ; are divided and pulled 
 two ways, 263 ; wish death, why, 
 273; check impatience, how, 274. 
 
 Good, the, man, described, 196; no, 
 dwells in us, 267; intentions, often 
 deceptive, 382, 511; and evil, what 
 they mean, 464. 
 
 Goodness, the, of God, leads to re- 
 pentance, 87, 88 ; the, of God, to 
 the Gentiles, 431, 432 ; the, of God, 
 abused by hypocrites, 450; the, of 
 God, its constraining power, 450 ; 
 the Romans full of, 526. 
 
 Gospel, the, included in Christ, 43; 
 offered to the wise and the un- 
 wise, 60; contemptible in the eyes 
 of the world, 61 ; the power of God, 
 62 ; how it becomes the savour of 
 death, 62; an extraordinary know- 
 ledge of, claimed by vain talkers, 
 105; came to the Gentiles from the 
 Jews, 339 ; conveys certainty, 391 ; 
 requires nothing but faith, 391 ; 
 preached in every place through 
 God's special providence, 397 ; be- 
 lieved by few, 400 ; the preaching 
 of, a sacred work, 527 ; formerly 
 hid, now revealed, 553, 554 ; 
 preached among all nations con- 
 sistently with the prophetic writ- 
 ings, 554. 
 
 Government, God's ordination, 477- 
 480 ; a bad, better than none, 480. 
 
58 b' 
 
 GENERAL INDEX. 
 
 Grace, salvation wholly by, 50 ; men 
 are made partakers of, by faith 
 only, 1.50; opposed to offence, 207; 
 absurdly defined by Schoolmen, 
 208; its superabounding, 215; 
 calumniated by the ungodly, 218; 
 destroys sin, 218, 2 1 9 ; to be under, 
 what, 235 ; and merit, incompa- 
 tible, 414. 
 
 Grafting into Christ, 222, 223. 
 
 Greeks, the, and Barbarians, Paul a 
 debtor to, 60 ; put for all nations, 
 63. 
 
 Grief for the reprobate, how allowable, 
 334, 335. 
 
 Groaning and waiting, the case with 
 the faithful, 308. 
 
 Groanings, unutterable, 313. 
 
 H 
 
 Hands, the extention of, what, 407. 
 
 Haters, the, of God, 81. 
 
 Haughty, who they are, 82. 
 
 Hearers, the, of the law, 95. 
 
 Heart, means the understanding, 37, 
 38. 
 
 Heathens, their ignorance, wilful, 71 ;. 
 their idolatry, 73-75; being wise, 
 became fools, 73 ; their vices, evi- 
 dences of God's wrath, 76. 
 
 Heavens, the, preached to the hea- 
 thens, 402-404. 
 
 Herbs, the weak lived on, 494. 
 
 Hinderances, the, of the godly and of 
 the ungodly, different, 59 ; the 
 chief, in attaining righteousness, 
 379. 
 
 History, a teacher, 182, 183. 
 
 Holy, the Law is, 257. 
 
 Honour, to be conceded to others, 465; 
 due to those in power, 483. 
 
 Honours, to seek, from God's enemies 
 a disgrace, 516. 
 
 Hope, Abraham believed against, 176, 
 177; increased by experience, 190- 
 192; ascribed to creatures void of 
 reason, 304 ; saved by, 309 ; sus- 
 tained by patience, 310 ; to rejoice 
 in, 466; and patience, connected, 
 467 ; the God of, 524 ; to abound 
 in, 525. 
 
 Hosea, a quotation from, in what sense 
 applicable to the Gentiles, 371, 372. 
 
 Hospitality, enjoined, 467, 4C8. 
 
 Humility, commended, 459; and meek- 
 ness, the highest excellencies, 470. 
 
 Hypocrisy, the best mode of dealing 
 with, 86. 
 
 Hypocrites, are influenced by sinister 
 motives, 55 ; make great display of 
 
 sanctity, 83 ; summoned to God's 
 tribunal, P5 ; take prosperity a 
 proof of God's favour, 87 ; their 
 garrulity, 105 ; glory in outward 
 rites, 109, 132; their inebriating 
 confidence, 256; their specious zeal, 
 383 ; pray without faith, 397. 
 
 Idolatry, a sacrilege, 78, 106. 
 Ignorance, the, of the heathens, wil- 
 ful, 71 ; the, of God, the cause of 
 inhumanity, 126 ; the sins of, less 
 culpable than those of knowledge, 
 171,172; a vain excuse, 511. 
 Illyricum, Paul preached as far as to, 
 
 531. 
 Image, an, the heathens made, of 
 
 God, 74. 
 Impatience, how restrained, 274. 
 Impenitent, the, their condemnation 
 
 increased by God's bounty, 88. 
 Impiety and unrighteousness, what 
 
 they mean, 68. 
 Implicit faith, the, of the Papists, vain, 
 
 401,402. 
 Impossibility, the, of the Law, 278. 
 Inconsistency, an apparent, reconciled, 
 
 198. 
 Incomprehensible, God's judgments 
 
 are, 445. 
 Indignation and wrath, the lot of the 
 
 disobedient, 92. 
 Inexcusable, the heathens were, for 
 their idolatry, 71-74; the guilty, 
 who judges another, 83, 84. 
 Infants, why circumcised, 1 65 ; in- 
 cluded in Adam's sin, 204. 
 Inheritance, belongs to children, 301 ; 
 attained by the cross, 301, 302; 
 belongs only to the children of the 
 promise, 344. 
 Injuries, not to be repayed, 473. 
 Inner man, the, and the members^ 
 
 how to be distinguished, 271. 
 Insition, three modes of, 433, 434. 
 Insolent, the, described, 82. 
 Intentions, good, often deceptive, 382^ 
 
 511. 
 Intercession, the, of the Spirit, 312» 
 313; the, of Christ, how to be un- 
 derstood, 325. 
 Interpreters, pervert what is said of 
 Pharaoh, 360 ; misrepresent the 
 meaning of Isaiah x. 22, 23, 374, 
 375 ; make the second to be the 
 first cause of perdition, 376. 
 Intricate questions, curiosity not to be 
 
 indulged on, 353. 
 Invisible things, the, of God, 71. 
 
GENERAL INDEX. 
 
 587 
 
 Isaac, the seed of promise, 345. 
 Ishmael, not the heir of promise, 346. 
 Israel, what it means, 437. 
 Israelite, an, Paul was, 409. 
 
 Jacob chosen, and Esau rejected, 347; 
 
 loved, and Esau hated, 352. 
 James, consistent on justification with 
 
 Paul, 149. 
 Jealousy, the Jews excited to, by the 
 
 Gentiles, 421, 422. 
 Jerome, his mistake as to " the works 
 
 of the law," 131. 
 Jerusalem, Paul preached from, to 
 Illyricum, 531 ; visited by Paul, 
 535. 
 
 Jesse, the root of, 523. 
 Jew, a, who is, 111, 112. 
 
 Jews, the, called the Messiah the son 
 of David, 44; were allowed their 
 prerogatives by Paul, 63 ; when 
 and why called Jews, 101, 102; 
 rested in the law and boasted of 
 their privileges, 102-105 ; their su- 
 periority was owing to God's mercy, 
 113, 124; were peculiarly guilty, 
 129, 130; their privileges enume- 
 rated, 332-341; were first-born in 
 God's family, 339; their fall ren- 
 dered not void God's truth, 343; 
 [ sought righteousness without find- 
 ing it, 377, 378 ; turned the law to a 
 wrong purpose, 3i!4,385; were ex- 
 cluded for their sins, 405; stumbled, 
 but fall not finally, 421 ; were 
 moved to jealousy by the Gentiles, 
 421, 422; the first-born in God's 
 family, 437; and Gentiles, were pe- 
 culiarly tempted to disobey heathen 
 rulers, 477 ; made a difference be- 
 tween meats, and also between 
 days, 496. 
 
 Joel, his testimony as to the calling of 
 the Gentiles, 395. 
 
 Josephus, quoted, 101. 
 
 Joy, the godly have ever reasons for, 
 274; and peace, by believing, 524, 
 525. 
 
 Judge, to, of the Church, by outward 
 appearances, is wrong, 411, 412; 
 to, a brother, is to assume Christ's 
 office, 501 ; to, has two meanings, 
 503. 
 
 Judges, how they became unjust, 120. 
 
 Judging, the power of, taken from 
 man, 495. 
 
 Judgment, the, of the world, worth- 
 less, 53; the, of God, according to 
 truth, 85; the day of, the day of 
 
 wrath to the wicked, 89; the, of 
 those who calumniate the truth, 
 just, 123. 
 
 Judgment-feat, the, of Christ, all must 
 appear before, 502. 
 
 Judgments, the, of God, incompre- 
 hensible, 445. 
 
 Just, the, described, 195, J 1)6 ; sinners 
 counted, by God, 281-283. 
 
 Justified, to be, what it means, 324. 
 
 Justification, not by the law, 95, 96; 
 130-133; through grace only with- 
 out any merits, 134-137, 140, 141, 
 414; by faith only, 13b, 138, 157- 
 159; by imputation, 144; and sanc- 
 tification, united, 2 17, 2J9, 277; 
 extends to the whole of life, 319. 
 
 Justify, baptism alone does not, 1 09. 
 
 K 
 
 Kindness, paternal, the, of God, 323, 
 329. 
 
 Kingdom, the, of God is not meat and 
 drink, i.06; what it consists of, 507. 
 
 Kiss, a holy, to salute with, 547- 
 
 Knot, a twofold, untied by Paul, 332, 
 333. 
 
 Knowledge, the, of Christ, what, 43; 
 the form of, 103, 104; the, of God, 
 the highest, 126; the, of God, the 
 bond of society, 1 2b ; the, of sin by 
 the law, 133; the, of God, alone 
 from his word, 398 ; the, of God, 
 the depth of, 444, 445 ; the Romans 
 filled with, 526. 
 
 Lasciviousness, condemned, 489. 
 
 Lactantius, referred to, 75 ; a saying 
 of, 382. 
 
 Law, the, requires perfection, 95; the 
 knowledge of, different from the 
 power to fulfil, 97 ; the works of, 
 what, 130-132; promises reward to 
 good works, 131 ; discovers sin, 
 J S3 ; delivers us over to death, 
 147; its design, 152; not made 
 void by faith, 151, 152; brings 
 condemnation, 171 ; to be under, to 
 be subject to the curse, 173; in- 
 creases sin, 213,214 ; to be under, 
 what it imports, 232, 233; in what 
 sense abolished, 234, 243, 248 ; ab- 
 sent, in what sense, 255 ; demands 
 perfect obedience, 246, 260, 387 ; 
 called the hand-writing, 247; free- 
 dom from, only through Christ, 247, 
 248; excites sin, 249; is holy, 257; 
 is good, 265 ; the, of the mind, 271, 
 272 ; the, of sin and death, 277; 
 
588 
 
 GENERAL INDEX. 
 
 the, the impossibility of, 278 ; weak 
 through the flesh, 280 ; cannot jus- 
 tify, 280 ; the, an expression of 
 God's will, 287 ; its end, Christ, 
 383, 384; leads to Christ, 384; 
 and the gospel, their respective de- 
 mands, 391 ; its precepts reduced 
 to love, 484; made a difference in 
 meats and in days, 496. 
 
 Lawgiving, one of the privileges of 
 the Jews, 340. 
 
 Letter, the, what it means, 111, 112; 
 the oldness of, 251. 
 
 Liberty. See Freedom. 
 
 Life, eternal, God's gift, 242 ; the right 
 object of, 499; and death, in the 
 power of God, 499. 
 
 Live, to, to God, what, 499. 
 
 Love, evidences of, 53, 56 ; the, of 
 God, diffused in the heart, 192; 
 the, of God, the shield of the saints, 
 321 ; the, of God, separation from, 
 impossible, 326-332 ; an evidence 
 of, a concern for others, 38 1 ; ought 
 to be undissembled, 464; brotherly, 
 enjoined, 464, 465 ; comprehends 
 the whole law, 484; to a neighbour, 
 a fulfilling of the law, 485 ; works 
 no evil, 487. 
 
 Lycurgus, deemed sacrilegious, 106. 
 
 M 
 
 Macedonia and Achaia, relieved the 
 poor at Jerusalem, 535, 536. 
 
 Magistrate, the 'punishment of death 
 given to the, 481, 482. 
 
 Magistrates, obedience to, required, 
 478-480; are ordained by God for 
 the public good, 481 ; obedience to, 
 enforced ou two grounds, 482. 
 
 Maliciousness, defined, 81. 
 
 Man, naturally without a spark of 
 good, 175; the old, why so called, 
 224 ; the old, to be crucified, 226, 
 227 ; is become earthly, 230, 273 ; 
 when renewed, a twofold being, 
 270 ; the inner, and his members, 
 27 1 ; audacious, disputing with God, 
 364. 
 
 Marriage, the bond of, 245, 246. 
 
 Measure, the, of one's knowledge, 498. 
 
 Meats, a difference in, made by the 
 Jews, 496 ; not to destroy a brother 
 by, 505, 506. 
 
 Members, what they mean, 231 ; term- 
 ed weapons, 231 ; Christians are, 
 of one another, 458. 
 
 Men, more disposed to blame God 
 than themselves, 354 ; think them- 
 selves wiser than God's Spirit, 
 
 355 ; their evasions as to election, 
 359 ; their cavils with regard to 
 election and reprobation, 363. 
 
 Mercies, by the, of God, 450. 
 
 Mercy, shown to whom God wills, 
 361 ; the vessels of, 369 ; to show, 
 with cheerfulness, 463. 
 
 Merit, not proved by reward, 90, 302, 
 303; excluded, 147, 148, 317, 318 ; 
 not the cause of election, 355-366 ; 
 human, disproved, 379. 
 
 Message, the, of the Gospel, glad tid- 
 ings, 399. 
 
 Minding, the, of the flesh and spirit, 
 285-289. 
 
 Ministers, an encouragement to, 55. 
 
 Ministry, the, the office of, 46 1 . 
 
 Miracles, the design of, 530. 
 
 Mortal bodies, what they mean, 293. 
 
 Mouth, the, stopped, what, 130. 
 
 Mysteries, the, of God, objected to, by 
 the flesh, 234 ; not to be searched 
 farther than the Scripture war- 
 rants, 444, 445. 
 
 Mystery, the rejection of the Jews, 
 435 ; the, the revelation of, 553. 
 
 N 
 
 Nature, the, of Christ, resembled sin- 
 ful nature, 281. 
 
 Necessities, the, of the saints, to be 
 relieved, 467. 
 
 Night, what it means, 487, 489. 
 
 Novatus, his error, 145. 
 
 Novelty, suspicious, 43. 
 
 Nuns, a degenerated order, 543. 
 
 O 
 
 Oath, when necessary, 53, 54 ; declar- 
 ed to be unlawful by the Anabap- 
 tists, 53, 54. 
 
 Obedience, the, of faith, 48 ; the, of 
 the Romans, universally known, 
 52, 53, 550 ; the, of Christ, called 
 his righteousness, 213 ; proves who 
 our master is, 234, 235 ; to rulers, 
 enforced on two grounds, 482 ; the, 
 of the Gentiles, how produced, 529. 
 
 Offence, not to be given, 503, 510. 
 
 Offences, how to be avoided, 218 ; re- 
 moved by Paul, 332 ; taken by the 
 ungodly, 353, 354. 
 
 Old man to be crucified, 226, 227. 
 
 Olive-tree, an, the Jews compared to, 
 427-430. 
 
 Olive, a wild, the Gentiles compared 
 to, 427-430. 
 
 Oracles, the, of God, entrusted to the 
 Jews, 1 1 3, 1 1 4. 
 
GENERAL INDEX. 
 
 589 
 
 Origen, his idea as to the name Paul, 
 40 ; his mistake as to the works of 
 the law, 131 ; his error on original 
 sin, 205. 
 
 Original sin, the error of Pelagius as 
 to, 201. 
 
 Overcome, the faithful more than, 329; 
 to, evil by good, 476. 
 
 Ovid, quoted, 106. 
 
 Papacy, the, the teaching of, more 
 heathen than Christian, 449. 
 
 Papists, deny sin to be in the regener- 
 ate, 253 ; their philosophy, 290 ; 
 absurdly support merit by adduc- 
 ing promises, 387 ; extort obedi- 
 ence by terror, 450. 
 
 Paradox, a, as to the Gentiles and the 
 Jews, 377. 
 
 Paradoxes, God's mysteries are, to the 
 flesh, 119. 
 
 Paraphrastic expressions, the meaning 
 of, 184. 
 
 Pardon, only for sins committed, 145. 
 
 Passions, disgraceful, the heathens 
 given up to, 79. 
 
 Past tense implies certainty, 1 74. 
 
 Paternal kindness of God, 323, 329. 
 
 Patience, produced by tribulation, 
 1 90, 191; necessary for hope, 31 ; 
 and consolation, given by the Scrip- 
 tures, 517 ; the God of, 517. 
 
 Paul, why so called, 40 ; a chosen 
 Apostle, 41 ; calls God his God, 
 52, 53 ; his prayers for the Ro- 
 mans, 56 ; his modesty, 57, 58 ; a 
 debtor to all, 60 ; adopts Hebrew 
 phrases, 69 ; how he speaks of 
 signs, 109; declares his own case 
 as to the spiritual conflict, 261-273; 
 expresses his concern for the Jews, 
 333-336 ; had sorrow and resigna- 
 tion, 335 ; his wish as to his own na- 
 tion, 335,336; owns the Jews as his 
 kinsmen, 337 ; expresses his good- 
 will towards them, 381 ; reminds 
 the Romans of his apostleship, 455, 
 526 ; proves his apostleship by the 
 effects, 529 ; ascribes his success 
 to the Spirit, 529 ; intended to go 
 to Spain, 533 ; acknowledged his 
 obligations to Prisca and Aquila, 
 544. 
 
 Peace, with God, through Christ, 187; 
 to be cultivated with all, 472, 473 ; 
 and joy, united, 507 ; the God of, 
 540. 
 
 Pelagius, his error as to original sin, 
 201 ; his evasion as to grace, 358. 
 
 Perseverance, final, denied by Sophists, 
 
 189 ; implied by the fact of glory- 
 ing, 189. 
 
 Persons, the respect of, what, 93, 94. 
 
 Perversity, what it means, 81. 
 
 Pharaoh, predestinated to ruin, 359 ; 
 interpreters, pervert what is said 
 of him, 360 ; hardened, 362. 
 
 Pharisee, the, and the thoughtless 
 sinner, 187. 
 
 Pharisees, their character, 1 1 0. 
 
 Philosophers, did not originate but 
 adopt the superstitions of the peo- 
 ple, 73, 74 ; their view of virtues 
 and vices, 253. 
 
 Philosophy, what is Christian, 261. 
 
 Phoebe, recommended to the Ro- 
 mans, 542. 
 
 Plato, involved in idolatry, 74. 
 
 Please, to, one another for edification, 
 514, 515. 
 
 Pliny, his character of Domitian, 127. 
 
 Powers, the higher, obedience due to, 
 477-482. 
 
 Pray, to, we know not how, 312. 
 
 Prayer, when right, 299 ; must be ac- 
 cording to God's will, 314 ; and 
 faith, connected, 397 ; persever- 
 ance in, 467; the Romans besought 
 to strive in, for Paul, 539. 
 
 Preacher, the true, sent by God, 
 398, 399. 
 
 Preaching, the contempt of, a contempt 
 of God's authority, 48 ; made the 
 means of salvation, 62 ; when bless- 
 ed, produces faith, 401 ; the means 
 of saving through the Spirit, 424. 
 
 Precepts, the, of the law, included in 
 love, 484. 
 
 Predestination, what it means, 318 ; a 
 labyrinth, 353 ; our views of, to be 
 limited to Scripture, 354, 446 ; the 
 second made by some the first 
 cause of, 376. 
 
 Preparations, a vain figment, 1 88. 
 
 Presidents, how they were to rule, 
 263, 264. 
 
 Pride, innate in man, 459 ; breaks 
 unity, 470; much, in the Romans, 
 525, 526. 
 
 Priesthood, the, of Christian pastors, 
 527. 
 
 Priests, Christians are made, 452. 
 
 Princes, obedience due to, 480. 
 
 Prisca and Aquila saluted, 544. 
 
 Promise, the, of salvation, how to be 
 viewed as made to Israel, 345. 
 
 Promises, the, and the gospel, not to 
 be confounded, 43 ; in order to be 
 sure, are made to faith, 170, 171 ; 
 the, of the Old Testament, deemed 
 only temporal by fanatics, 520. 
 
590 
 
 GENERAL INDEX. 
 
 Prophecy, the gift of, 459, 460. 
 Prophets, the, the spirit of, subject to, 
 
 461; false, their unvarying mark, 
 
 549. 
 Propitiatory, a, Christ was made, 141- 
 
 143. 
 Provide, to, good things, 471. 
 Punishment, the, of death, given to the 
 
 civil power, 481, 482. 
 Pure, all things are, 509. 
 Purists, their dogma, 275. 
 Purpose, God's, explained, 315, 316. 
 Put on, to, Christ, what, 490. 
 
 0, 
 
 Questions, intricate, curiosity not to 
 be indulged in, 353 ; the debatings 
 of, 492, 493; difficult, harass weak 
 consciences, 493. 
 
 R 
 
 Rabbins, their gloss on Is. lxv. I, 406. 
 
 Reason, human, rebels against God's 
 wisdom, 119; the highest, for im- 
 parting grace, 356 ; deemed a 
 queen bv heathens, dethroned by 
 Paul, 454. 
 
 Reasonable, a, service, 452, 453. 
 
 Rebecca, the mother of twins, 347. 
 
 Redemption through Christ, 141; the, 
 of the body, 309. 
 
 Regeneration, and justification, united, 
 217, 219, 277; progressive, 226, 
 262,291. 
 
 Reign, the, of sin, what, 231. 
 
 Rejection of Esau. 349-352. 
 
 Rejoice, to, in hope, 466 ; to, with 
 those who rejoice, 469. 
 
 Relics, the, of sin in the godly, 263. 
 
 Remission, the, of sins past, 143; and 
 merit, incompatible, 144, 159, 160; 
 connected with regeneration, 290. 
 
 Remnant, a, the elect are, 4! 3, 414. 
 
 Renewal, and justification, united, 283, 
 284; an evidence of true religion, 
 289. 
 
 Repay, to, evil for evil, forbidden, 471. 
 
 Repentance, God's gifts and calling 
 without, 440, 441. 
 
 Reprobate, the, demented by God's 
 judgment, 418. 
 
 Reprobation, its proximate and its 
 primary cause, 350, 417; cavils as 
 to, 363. 
 
 Resignation, how to he cherished, 274. 
 
 Respect of persons, what, 93, 94. 
 
 Resurrection, the, of Christ, why as- 
 cribed to the Father, 292; mani- 
 fested the efficacv of his atonement, 
 390, 392, 393. 
 
 Revelation, the, of God's sons, what, 
 303 ; the, of the mystery hidden 
 for ages, 553. 
 
 Revellings, condemned, 489. 
 
 Revenge, forbidden, 471. 
 
 Reward, allotted to good works by the 
 law, 131. 
 
 Rich, God is, to all, 395. 
 
 Riches, the, of God's goodness, 87 ; 
 the, of God's wisdom and know- 
 ledge, 444, 445. 
 
 Right and wrong, somewhat under- 
 stood by the light of nature, 263. 
 
 Righteous, the, alone loved by God, 
 63; none, by nature, 126; sinners 
 counted, by God, 281. 
 
 Righteousness, the, of God revealed in 
 the gospel, 63, 64 ; the, of God, by 
 faith in Christ, 134; the, of God 
 pi'oved by the law and the Pro- 
 phets, 137, 138; partial, confuted, 
 140; the, of faith consists of two 
 parts, 146; the, of faith, imputative, 
 155 ; the, of faith, a gift, 158 ; by 
 works, what it imports, 161, 162; 
 the, of Christ, called obedience, 21 3 ; 
 the servants of, freed from sin, 
 237,238; andsalvation, united, 377; 
 the, of God and of man, opposed to 
 one another, 383 ; the, of faith and 
 of the law, compared, 385-394 ; 
 forms a part of God's kingdom, 507. 
 
 Romance, the, of initial righteousness, 
 161 ; the, of the advocates of cere- 
 monies, 167, 168. 
 
 Root, the, of Jesse, 523. 
 
 Rulers, custom due to, 483. 
 
 Sacraments, how they are seals, 164, 
 1 65 ; the, of the Old and New Tes- 
 tament, the same, 167. 
 
 Saints, the, their purposes sometimes 
 upset by God, 59 ; retain the relics 
 of sin, 128; glory in tribulations, 
 190, 191 ; relying on God, superior 
 to all trials, 322 ; ever subject to 
 persecutions, 328; more than con- 
 querors, 329 ; descent from, an 
 advantage. 431 ; their necessities, to 
 be relieved, 467. 
 
 Saintlings, hypocrites so called, 84, 89. 
 
 Salvation, the work of a human and 
 divine person, 44 ; the gospel the 
 power of God unto, 61, 62; alone 
 by grace, 155; thecertainty of, 197; 
 based on election, 316; the promise 
 of, how made to Israel, 345 ; the 
 true cause of, 356 ; the assurance 
 of, lies on two foundations, 389 ; 
 drawing near, 488. 
 
GENERAL INDEX. 
 
 591 
 
 Sarah, her barrenness, 177; received 
 
 the promise of a son, 346. 
 Satan, a minister of God's wrath, 362; 
 his ministers disturb the Church 
 in two ways, 548 ; shall be bruised, 
 551. 
 Satisfactions, contrary to Paul's doc- 
 trine, 160. 
 School, the, of God, common to all, 
 
 402. 
 Schoolmen, their maxim as to rewards, 
 131 ; their fiction of half remission, 
 160; their faith, a moral conjec- 
 ture, 173 ; absurdly define grace, 
 208; pervert chap. viii. 17, 300, 
 30 1 ; deny final perseverance, 33 1 ; 
 advocate hesitating faith, 397. 
 Scourges, God's, tokens of his wrath, 
 
 321. 
 Scriptures, the, were written for our 
 instruction, 516 ; administer pa- 
 tience and consolation, 517. 
 Scruples, the Jews had, about meats 
 
 and days, 497. 
 Seal, to, the fruit of charity, 596. 
 Secrets, the, of men, shall come to 
 
 judgment, 99. 
 Seed of promise, Isaac the, 345. 
 Separation, from God's love, impos- 
 sible, 326-332. 
 Servant, the, of another, we are not to 
 
 judge, 494, 495. 
 Servants, the, of sin, 235, 236 ; the, of 
 
 righteousness, 237, 238. 
 Service, a reasonable, 452, 453. 
 Seven thousand reserved by God in 
 
 the time of Elias, 4 1 3. 
 Severity, the, of God, towards the 
 
 Jews, 431, 432. 
 Shame, when felt for sin, 241. 
 Signs and wonders, accompanying 
 
 Paul's preaching, 530. 
 Simple, the, liable to be deceived, 550. 
 Simplicity, to give with, 462, 463. 
 Sin, the cause of, not from God, 77; 
 to be under, what, 125 ; the, ori- 
 ginal, 200 ; the body of, 224, 225 ; 
 to die to, what, 218; the reign of, 
 231 ; its two effects, 242; excited 
 by the law, 250 ; made known by 
 the law, 25 1 , 252 ; works death by 
 the law, 256 ; above measure sin- 
 ful, 258 ; the law of, 277 ; put for 
 a sin-offering, 281, 282; a, to act 
 without faith, 512. 
 Sincerity, the proof of, 55. 
 Sion, the Redeemer from, 438. 
 Slanderers differ from whisperers, 81, 
 
 82. 
 Slothful, not to be, in business, 465. 
 Sober-minded, to be, what, 456, 457. 
 
 Sodom, destroyed for sin against the 
 law of nature, 202. 
 
 Sold under sin, what, 260, 261. 
 
 Sons, the, of God, are guided by his 
 Spirit, 294 ; know themselves to be 
 his sons, 301 ; the revelation of, 
 what, 303. 
 
 Sonship, a proof of heirship, 295. 
 
 Sophists, their pestilential dogmas, 
 189 ; defend free-will, 264-288 ; 
 deny assurance, 324 ; make love 
 meritorious, 485. See Schoolmen. 
 
 Sorbonists, the, their view of the mind, 
 454. 
 
 Sorrow and resignation, combined in 
 Paul, 335. 
 
 Spain, Paul intended to go to, 533. 
 
 Spirit, the, of holiness, 46 ; in the, 
 what it means, 111,112; the love 
 of God diffused by, 191-193; the, 
 to walk after, 276 ; his work, 276, 
 277 ; called the Spirit of God and 
 the Spirit of Christ, 290; why 
 called life, 291 ; dwells in the jus- 
 tified, 294 ; the, of bondage and of 
 adoption, 295-299 ; his direct tes- 
 timony, 299 ; aids our infirmities, 
 31 1, 312 ; needed in prayer, 312 ; 
 intercedes for the saints, 312,313 ; 
 the power of, 529 ; the love of, 538. 
 
 Spiritual, the, who they are, 290 ; 
 why God's children so called, 291. 
 
 Spiritual things, the Jews communi- 
 cated, to the Gentiles, 536. 
 
 State, the, of man, known by what 
 rules him, 290. 
 
 Stone, the, of stumbling, 379. 
 
 Strong, the, who he is, 491, 513; his 
 duty towards the weak, 492, 513, 
 514 ; the, the fault of, 494. 
 
 Stumblingblock, not to be set before 
 a brother, 503, 510. 
 
 Sufferings, present, not to be compar- 
 ed to future glory, 302, 303. 
 
 Superiority, the, of the Jews, not from 
 merit, but from mercy, 1 13, 124. 
 
 Superstitions. See Philosophers. 
 
 Sword, the, given to magistrates, 481. 
 
 Sympathy, required among Chris- 
 tians, 469. 
 
 T 
 
 Teachers, ought to accommodate 
 themselves to all, 61 ; ecclesiasti- 
 cal, their duty, 125, 
 
 Teaching, the office of, 462 ; the, of the 
 Prophets, obscure, compared w'^ 
 that of the Gospel, 555. 
 
 Tense, the past, implies certainty, 174. 
 
 Testimony, the direct, of the Spirit, 
 299. 
 
592 
 
 GENERAL INDEX. 
 
 Thanksgiving, for faith, proves it is 
 from God, 52 ; is an acknowledg- 
 ment of grace, 236. 
 
 Theology, the, of the letter, 255. 
 
 Thousand, seven, reserved by God in 
 the time of Elias, 413. 
 
 Time, to serve, what, 466. 
 
 Transformed, we ought to be, 453. 
 
 Transgressor, every, dishonours God, 
 106. 
 
 Tribulation, produces patience, 190, 
 191 ; not able to separate the saints 
 from the love of God, 327 ; and dis- 
 tress, how they differ, 328. 
 
 Tribulations, to glory in, 191. 
 
 Tribute, due to rulers, 483. 
 
 Trifles, men are led away by, 457. 
 
 Truth, the, of God, what it means, 69 ; 
 signifies integrity, 85; means the 
 revealed will of God, 92 -, none, 
 unnecessarily taught by the Spirit 
 in the Scriptures, 354. 
 
 Type, a, of Christ, Adam was, 204, 205. 
 
 U 
 
 Unanimity, necessary in worship, 
 
 518. 
 Unbelief, the, of the Jews, did not 
 
 nullify God's faithfulness, 115, 
 
 1 16 ; the Jews fell through, 430. 
 Uncircumcision, the Gentiles, 110. 
 Unclean, nothing in itself, 504, 505. 
 Uncleanness, a sacrilege, 451. 
 Undecided, the, forbidden to eat, 
 
 511,512. 
 Understanding, " the heart" used for 
 
 the, 37, 38. 
 Ungodly, the, have no right to earthly 
 
 blessings, 169. 
 Union, not in false doctrines, but in 
 
 the truth, 549. 
 Unity, the bond of, Christ, 518. 
 Unrighteousness, the heathens filled 
 
 with, 81; the, of man, made to 
 
 display God's glory, 118-123. 
 Unsearchable, the ways of God, 445. 
 Unsociable, the, who they are, 82. 
 
 Vanity, the creation subjected to, 
 
 304. 
 "Vessels, the, of wrath, 368 ; the, of 
 
 mercy, 369. 
 Vices, the, of the heathens, evidences 
 
 of God's wrath, 75, 76. 
 Villainous, the, described, 82. 
 
 W 
 
 Wages, the, of sin, 242. 
 
 Ways, the, of God, unsearchable, 
 445. 
 
 Weak, the law is, through the flesh, 
 280 ; the, in faith, how to be • 
 treated, 491-503 ; ought not to be 
 troubled by fruitless questions, 
 492, 493 ; lived on herbs, 494; the 
 fault of, 494. 
 
 Weakness, the, of faith, twofold, 179. 
 
 Weapons, our members so called, 231. 
 
 Whisperers, differ from slanderers, 
 81, 82. 
 
 Wickedness, what it means, 81. 
 
 Wise, to be, unto sobriety, 456 ; not 
 to be, in our own esteem, 471 j to 
 be, for good, 550. 
 
 Wisdom, the, of God, 444, 445; true, 
 the knowledge of God's will, 454. 
 
 Will, to, what, 268 ; the, of God, the 
 highest cause of election, 364 ; the, 
 of God, holy, 454 ; the, of God, 
 paramount in all things, 497. 
 
 Wonders, signs and, accompanying 
 Paul's preaching, 530. 
 
 Word, the, of God, our boundary, 
 391 ; the, of faith, what, 391 ; the, 
 of God, generates faith, 397 ; the, 
 alone gives a right knowledge of 
 God, 398 ; effectual only through 
 God's Spirit, 400, 401. 
 
 Worker, a, defined, 157, 158. 
 
 Works, good, how rewarded, 90, 139 ; 
 the, of the law, what, 130-132 ; the, 
 of the regenerate, excluded in 
 justification, 135 ; alone accepted 
 through Christ, 161, 162 ; and faith, 
 incompatible, 170, 171, 379 ; and 
 calling, opposed to one another, 
 351 ; trust in, the chief hinderance 
 in attaining righteousness, 379 ; 
 the, of darkness, 487, 488. 
 
 Works of the law not confined to cere- 
 monies, 159. 
 
 Worship, unanimity necessary in, 318. 
 
 Worthiness, foreseen, the cause of 
 election, an insane notion, 414. 
 
 Wrath, the, of God, what it imports, 
 68, 171 ; the day of, 89, 120 ; the 
 vessels of, 368 ; to give place to, 
 473, 474 ; executed by magistrates, 
 481. 
 
 Wrong and right, somewhat under- 
 stood by the light of nature, 263. 
 
 Z 
 
 Zeal, a, the Jews had for God, 382 ; 
 inconsiderate, leads astray, 383 ; 
 the specious, of hypocrites, 383. 
 
 THE END. 
 
ERRATA. 
 
 Page Line 
 
 93, (Eng. ver.) G, law, . . ought to be law ; 
 
 93, (Lat. ver.) 6, judicabuntur, . . , judicabuntur. 
 
 96, (Eng. ver.) 11, another, . . another;) 
 
 127, (note) 4, flfflB . . flWlD 
 
 143, . . 11, propitiation, . . propitiatory. 
 
 143, . . 26, casual . . causal. 
 
 177, . (note) 1, presence . . promise. 
 
 222, (note) 1 6, God's favour . . God's power 
 
 306, (note) 20, material . . rational. 
 
 392, (note) 3, possession . . profession. 
 
 433, . . 34, incision . . insition. 
 
 456, . . 11, rather . . rather than. 
 
 N.B Mede in the Notes should in all instances be Menochius. The mis- 
 take arose from an oversight as to the name intended by the abbreviation Me, 
 in Poole's Synopsis. 
 
592 
 
 GENERAL INDEX. 
 
 Thanksgiving, for faith, proves it is 
 from God, 52 ; is an acknowledg- 
 ment of grace, 236. 
 
 Theology, the, of the letter, 255. 
 
 Thousand, seven, reserved by God in 
 the time of Elias, 413. 
 
 Time, to serve, what, 466. 
 
 Transformed, we ought to be, 453. 
 
 Transgressor, every, dishonours God, 
 106. 
 
 Tribulation, produces patience, 190, 
 191 ; not able to separate the saints 
 from the love of God, 327; and dis- 
 tress, how they differ, 328. 
 
 Tribulations, to glory in, 191. 
 
 Tribute, due to rulers, 483. 
 
 Trifles, men are led away by, 457. 
 
 r P"iith. the, of God, what it means, 69 ; 
 h — as. means the 
 
 Ways, the, of God, unsearchable, 
 
 445. 
 Weak, the law is, through the flesh, 
 
 280 ; the, in faith, how to be ■ 
 
 treated, 491-503; ought not to be 
 
 troubled by fruitless questions, 
 
 492, 493 ; lived on herbs, 494; the 
 
 fault of, 494. 
 Weakness, the, of faith, twofold, 179. 
 Weapons, our members so called, 231. 
 Whisperers, differ from slanderers, 
 
 81, 82. 
 Wickedness, what it means, 81. 
 Wise, to be, unto sobriety, 456 ; not 
 
 to be, in our own esteem, 471 j to 
 
 be, for good, 550. 
 Wisdom, the, of God, 444, 445; true, 
 
 the knowledge of God's will, 454. 
 Will, to, what, 268 ; the, of God, the 
 
 u; " h °et cause of election, 364 ; the, 
 - 1 -- ~f God, 
 
 Unsearchaoie, n»v- . . , 
 Unsociable, the, who they are, 8» 
 
 Vanity, the creation subjected to, 
 
 304. 
 Vessels, the, of wrath, 368 ; the, of 
 
 mercy, 369. 
 Vices, the, of the heathens, evidences 
 
 of God's wrath, 75, 76. 
 Villainous, the, described, 82. 
 
 W 
 Wages, the, of sin, 242. 
 
 68, 171 ; tne ucj „, 
 vessels of, 368 ; to give place to, 
 473, 474 ; executed by magistrates, 
 481. 
 Wrong and right, somewhat under- 
 stood by the light of nature, 263. 
 
 Z 
 
 Zeal, a, the Jews had for God, 382 ; 
 inconsiderate, leads astray, 383 ; 
 the specious, of hypocrites, 383. 
 
 THE END.